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THE  WISCONSIN 
WINNEBAGO  INDIANS 

AND 

The  Mission  of  the 
Reformed  Church 


Winnebago  Indian  Mission  School 
NeillsviUe,  TFis. 


BY 

^ THEODORE  P.  BOLLIGER 

&aSZSZS^5ZSZSHSaSZSZ5Z5HZSZSHSHSZ5^SSSZSHSHSZSZSZSTSSHSHS2SZSZSE5ZSZSZS'a 


Digitized  by  the  Internet  Archive 
in  2016 


https://archive.org/details/wisconsinwinnebaOOboll 


THE  WISCONSIN 
WINNEBAGO  INDIANS 


THE  WISCONSIN 
WINNEBAGO  INDIANS 


AND 

The  Mission  of  the 
Reformed  Church 


Winnebago  Indian  Mission  School 
Neillsville,  TFis. 


BY 

THEODORE  P.  BOLLIGER 


Issued  by 

The  Tri-Synodic  Boa/rd  of  Home  Missions 
of  the 

Reformed  Church  in  the  United  States 
1922 


CENTRAL  PUBLISHING  HOUSE 
CLEVELAND,  OHIO 
«il 


SOME  INDIAN  FACTS 
Total,  350,000  Indians 

Protestant  Church  Membei’s  and  Adherents 19% 

Catholic  Church  Members  and  Adherents 28% 

Childx’en  without  any  Christian  Oppoi'tunities 20% 

Adults  without  any  Christian  Opportunities 33% 

Churches  composed  of  Indians 650 

Missionaries,  Protestant  and  Catholics 637 


iii 


CONTENTS 

PAGE 

Some  Indian  Facts  3 

Back  in  1878  9 

The  Winnebago  under  the  Dominion  of  the  French  and  English 9 

Early  Testimony  to  Winnebago  Character 11 

The  Tragedies  of  the  Treaties 11 

The  Wisconsin  Strays  12 

The  Winnebago  Religion  13 

Home  Life  16 

Some  Indian  Habits  17 

The  Beginnings  of  the  Mission 18 

The  Labors  of  Rev.  Jacob  Hauser,  1878-1885 19 

Securing  the  Property  of  the  Mission 21 

Rev.  Stucki  Becomes  the  Missionary 22 

The  Trial  of  Faith 23 

Some  Experiences  25 

The  First  Group  of  Converts 26 

The  Number  of  Converts  Grows 28 

The  Winnebago  Scriptures  30 

The  Property  is  Improved 30 

Oil  of  Wintergreen 31 

Sorrow  in  the  Stucki  Home 32 

Transfer  of  the  Mission  to  the  Boai'd 32 

The  Boarding  School  33 

The  Teachers  of  the  Past 35 

Why  don’t  the  Winnebagoes  go  to  Government  or  District  Schools 35 

The  Boarding  School  is  Transferred  to  Neillsville 36 

The  Aims  of  the  School 38 

Present  Organization  of  the  Mission 39 

Our  Fellow  Laborers  40 

W.  M.  S.  G.  S 41 

Ways  of  Helping 41 

Our  Hope  for  the  Future 1 42 


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ILLUSTEATIONS 

PAGE 

Winnebago  Indian  Mission  School,  Neillsville,  Wis Title  Page 

Winnebago  Wigwams  10 

Ready  for  the  Powwow 14 

Heathen  Winnebago  Cemetery 15 

Group  of  Indian  Matrons 16 

The  Indian  Chapel 20 

Rev.  Jacob  Hauser 21 

Rev.  Jacob  Stuck! 21 

Group  of  First  Converts 27 

A Sunday  Congregation 28 

Martin  Lowe,  David  Decorah 29 

Home  of  Missionary  Stuck! 31 

Rev.  and  Mrs.  Stuck!,  Children  and  Grandchild 32 

Scholars  Present  1921-1922 36 

Neillsville  Buildings,  from  the  East 37 

Neillsville  Buildings,  from  the  West  Bank  of  Black  River 39 


vii 


The  Wisconsin  Winnebago  Indians 

and 


The  Mission  of  the  Reformed  Church 


BACK  IN  1878. 

Among  the  scrub  oaks  and  jack  pines  that  covered  the  light,  sandy 
soil  in  large  sections  of  Jackson  and  surrounding  counties  of  Wisconsin, 
the  Winnebago  Indians  at  last  found  a refuge  after  having  been  driven 
to  and  fro  for  fifty  years.  The  land  was  so  unproductive  that  the  white 
man  had  not  yet  coveted  it,  and  the  Indian  wigwams  were  safe  for  the 
time  being.  On  this  poor  soil  they  tried  to  raise  enough  to  live;  but  it 
was  an  almost  hopeless  task.  Their  small  crops  were  supplemented  by 
hunting  and  fishing,  picking  and  selling  blueberries,  huckleberries  and 
cranberries,  and  doing  such  work  for  the  whites  as  was  obtainable. 
Though  the  government  held  31.100,000  of  Winnebago  funds  in  trust  and 
had  promised  to  pay  yearly  to  every  member  of  the  tribe  his  share  of 
the  interest  of  5 per  cent,  this  promise  was  not  kept.  In  the  wigwams 
and  around  the  camp  fires  the  story  of  their  sufferings  and  wrongs  was 
repeated,  and  suspicion  and  distrust  towards  the  white  man  and  all  his 
ways  and  works  filled  every  heart. 

No  denomination  of  Wisconsin  had  attempted  to  do  missionary  work 
among  these  scattered  Winnebagoes,  until  the  Sheboygan  Classis  of  the 
Reformed  Church  in  the  United  States  in  1878,  without  waiting  for  any 
other  agency  to  help,  sent  Rev.  Jacob  Hauser  to  begin  Christian  work 
among  them.  For  twenty  years  the  work  of  teaching  the  children  and 
preaching  to  the  adults  was  faithfully  carried  on  before  the  first  convert 
was  baptized.  The  reason  for  this  long  faith-trying  delay  will  become 
evident  as  the  story  of  the  Winnebagoes  is  told. 

THE  WINNEBAGO  UNDER  THE  DOMINION  OF  THE 
FRENCH  AND  ENGLISH. 

The  Winnebago  tribe  is  a member  of  the  Siouan  family  of  North 
American  Indians.  Originally  dwelling  along  the  Atlantic  coast,  the 
pressure  of  other  tribes  drove  them  westward.  They  were  the  earliest 
tribe  to  settle  upon  the  soil  of  Wisconsin.  When  the  first  white  man 
came  300  years  ago,  the  Winnebagoes  were  already  old  residents  of  sev- 
eral centuries.  For  nearly  two  hundred  years,  the  French  and  the  Eng- 
lish held  dominion  over  the  territory  occupied  by  the  tribe.  This  terri- 
tory included  most  of  the  southern  half  of  the  present  state  of  Wiscon- 
sin and  the  northern  portion  of  Illinois. 

After  1634  lai’ge  numbers  of  French  traders  lived  among  the  Winne- 
bagoes and  freely  married  Indian  maidens.  Unfortunately  most  of  these 

9 


10 


THE  WISCONSIN  WINNEBAGO  INDIANS 


marriages  were  for  limited  periods  only;  but  this  practice  continuing 
for  a century  and  a half,  caused  that  strong  admixture  of  white  blood 
which  is  very  evident  to  this  day  in  the  fair,  regular  features  and  the 
blue  eyes  of  so  many  of  the  children. 

Even  before  the  coming  of  the  white  man,  the  Winnebagoes  had 
acquired  a certain  degree  of  civilization.  They  lived  in  numerous  large 
villages  and  their  wigwams  rudely  consti-ucted  were  strong  and  com- 
fortable; as  the  Indian  counted  comfort.  Large  fields  of  com  were  cul- 
tivated and  thousands  of  bushels  were  stored  for  winter  use.  Smaller 
fields  and  patches  of  beans,  melons,  and  tobacco  abounded.  Wild  rice 
grew  freely  along  the  shores  of  lakes  and  streams  and  was  carefully 
gathered.  Much  skill  was  displayed  in  the  weaving  of  mats  from  grass 
and  reeds  which  wei-e  used  for  the  covering  of  floors  and  wigwams.  Bas- 
kets, brooms,  and  various  kinds  of  utensils  and  simple  articles  of  furni- 
ture were  made. 


Winnebago  Wigwams 

The  wigwam  of  the  Winnebago  was  different  from  that  of  many 
other  tribes;  being  circular  in  shape  and  somewhat  flat  at  the  top,  and 
looking  very  much  like  a huge  inverted  bowl.  The  framework  was  gen- 
erally made  of  saplings  of  one  to  two  inches  in  thickness,  fastened  togeth- 
er at  the  top  and  strengthened  by  interwoven  branches.  This  was  cov- 
ered with  bark,  mats,  and  hides  formerly;  at  present,  a hea\^y  canvas  is 
generally  used.  The  fireplace  was  always  in  the  center  and  a hole  in  the 
top  served  for  the  escape  of  the  smoke.  Mattings,  blankets  and  robes 
commonly  served  as  the  beds;  though  for  special  comfort  smooth  heaps 
of  pine  branches  might  serve  as  a “bedstead.” 

The  artistic  skill  of  the  Winnebagoes  was  sho\m  in  the  production 
of  numerous  ornaments,  unique  designs  in  beadwork,  decorated  skins  and 
weapons,  and  the  distinctive  clothes  worn  by  the  tribe. 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


11 


The  early  French  writers  speak  of  the  men  as  being  “brave  and  fear- 
less soldiers”  and  of  the  women  as  being  “exceedingly  diligent  and  neat 
in  their  houses.” 

EARLY  TESTIMONY  TO  WINNEBAGO  CHARACTER 

After  the  war  of  1812,  with  England,  the  territory  of  the  Winne- 
bagoes  came  under  the  jurisdiction  of  the  United  States  and  soon  the 
first  adventurous  settlers  began  to  spy  out  the  land.  One  of  the  earliest 
investigators  for  the  government  describes  their  condition  in  1822,  as 
follows:  The  Winnebagoes  “are  industrious,  frugal,  temperate.  They 
cultivate  corn,  potatoes,  pumpkins,  squashes  and  beans  and  are  remark- 
ably provident.”  Ten  years  later  the  wife  of  one  of  the  first  Indian 
agents,  a noble  Christian  woman  who  lived  among  them  for  several 
years,  speaks  of  their  character  in  these  words,  “They  have  a strong 
appreciation  of  the  great  fundamental  virtues  of  a natural  religion,  the 
worship  of  the  Great  Spirit,  brotherly  love,  parental  affection,  honesty, 
temperance,  chastity.  That  their  practice  evinces,  more  and  more,  a de- 
parture from  them  under  the  debasing  influence  of  the  proximity  of  the 
whites,  is  a melancholy  truth.” 

THE  TRAGEDIES  OF  THE  TREATIES. 

In  1816,  the  Winnebagoes  made  the  first  treaty  of  friendship  with 
the  United  States,  and  in  1865,  the  last  treaty  was  made.  In  between 
there  were  eleven  other  ti-eaties.  Every  treaty  was  violated  and  broken; 
but  not  by  the  Indian.  After  each  ti’eaty,  the  tribe  was  driven  back  a 
little  farther,  found  itself  a great  deal  poorer,  and  mistrusted  the  white 
with  more  reason.  Six  times  they  were  forced  to  forsake  their  homes 
before  the  onrush  of  the  whites,  and  into  four  different  states  their  wan- 
derings extended.  Finally  in  1865,  a permanent  reservation  was  found 
for  them  in  the  northeastern  corner  of  Nebraska,  where  nearly  half  the 
tribe  still  dwells.  The  rest,  driven  by  homesickness  for  the  woods  and 
streams  and  lakes  of  Wisconsin,  gradually  wandered  back  to  their  native 
state.  During  the  period  of  these  wanderings,  their  number  was  reduced 
fi'om  7000  to  2400  by  hardships,  disease  and  staiwation. 

Of  the  tragic  and  pathetic  story  of  those  years  only  a few  facts  can 
be  given.  As  a result  of  the  first  eight  treaties,  the  Winnebagoes  had 
to  surrender  one  section  of  their  homeland  after  the  other,  until  finally 
in  1837  all  lands  east  of  the  Mississippi  River  had  been  ceded  to  the 
government.  For  this  vast  domain,  they  received  a total  of  $300,000  be- 
sides $60,000  in  goods  and  live  stock  and  a promise  of  5 per  cent  annual- 
ly on  $1,100,000  to  be  held  in  trust  by  the  government.  Additional  small 
sums  for  education  and  training  were  also  to  be  expended  for  their  ben- 
efit each  year.  The  treaty  of  1837  has  always  been  denounced  by  the 
Winnebagoes  as  having  been  obtained  by  fraud  and  intimidation;  but 
its  terms  were  nevertheless  rigorously  enforced.  All  the  Winnebagoes 
were  promptly  to  go  to  their  new  reservation  on  the  Turkey  River  in 
northeastern  Iowa.  Pathetic  scenes  ensued  when  the  soldiers  began 
rounding  them  up;  many  begged  to  be  allowed  to  stay,  kissing  their  an- 
cestral soil  with  weepings  and  tears.  Others  asked  the  soldiers  to  bay- 


12 


THE  WISCONSIN  WINNEBAGO  INDIANS 


onet  them  and  bury  their  bodies  among  the  graves  of  their  fathers.  Oth- 
ers took  to  the  woods  and  hid.  Gradually  most  of  them  found  their  way 
to  the  reservation  and  quietly  took  up  the  task  of  establishing  new  homes 
and  farms.  But  already  by  1846,  they  were  removed  to  Long  Prarie, 
Minn.,  above  St.  Cloud.  Again  new  homes  were  established  and  many 
improvements  had  been  made,  when  in  185-5,  by  “force  and  fraud”  they 
were  transported  to  Blue  Earth  in  southern  Minnesota.  This  reserva- 
tion was  solemnly  promised  them  as  a “permanent  home”;  but  many  of 
the  dissatisfied  ones,  during  the  removal,  quietly  stole  away  and  wandered 
back  to  Wisconsin. 

On  the  Blue  Earth  reservation,  eight  years  of  remarkable  progi’ess 
were  spent.  When  the  Civil  War  broke  out,  one-sixth  of  the  total  num- 
ber of  males  showed  their  patriotism  by  enlisting.  Nevertheless  the 
Sioux  massacre  in  1863,  in  which  the  Winnebagoes  had  stood  by  the 
whites  against  the  wild  tribes,  was  made  the  occasion  to  start  an  agita- 
tion to  remove  them;  the  real  motive,  however,  was  the  avaricious  desire 
to  gain  possession  of  their  very  fine  lands. 

Almost  without  warning,  they  were  driven  from  their  homes,  huddled 
together  on  steamboats,  and  without  adequate  food  or  supplies  taken  up 
the  Missouri  River  to  Usher’s  Landing,  S.  D.  (below  Pierre).  Without 
proper  preparation  for  their  reception,  no  protection  and  no  supplies, 
they  were  left  on  the  sandy  shores  of  the  river.  The  soil  w^as  w'orthless 
and  the  water  was  bad.  In  the  course  of  a few  months,  800  had  per- 
ished from  exposure,  disease,  and  starvation.  To  escape  a like  fate  some 
fled  back  to  Wisconsin,  others  built  rude  boats  and  drifted  dowm  the  river 
to  the  Omaha  reservation  in  the  spring  of  1864.  A part  of  this  reserva- 
tion w’as  thereupon  purchased  by  the  government  for  the  Winnebagoes 
and  all  the  members  of  the  tribe  were  ordered  to  go  thei’e  at  once.  In 
1864,  the  superintendent  of  the  reservation  reported  to  the  government 
that  the  Winnebagoes  “were  characterizd  by  frugality,  thrift  and  indus- 
try to  an  extent  unequalled  by  any  other  tribe  of  Indians  in  the  North- 
west.” 

THE  WISCONSIN  STRAYS. 

But  the  streams  in  Nebraska  were  so  muddy  and  the  praries  so  bare 
of  trees  and  shrubs,  that  many  of  the  Winnebagoes  soon  became  so  home- 
sick for  the  woods  and  streams  and  lakes  of  Wisconsin  that  they  fled 
from  the  reservation  and  wandered  back.  The  situation  of  these  “stray- 
aways”  was  deplorable.  Their  lands  in  Wisconsin  w’ere  gone;  their  funds 
were  held  “in  trust”  by  the  government;  and  the  promised  “annuity”  of 
5 per  cent  was  refused  them  until  they  should  return  to  Nebraska. 

In  1873,  another  attempt  was  made  to  send  back  these  “Wisconsin 
strays.”  The  military  was  called  out.  In  the  dead  of  winter,  men, 
women  and  children  were  rounded  up  at  the  point  of  bayonets,  and  hud- 
dled into  freight  cars.  In  some  camps,  the  women  and  children  were 
forcibly  taken  in  the  absence  of  the  men.  Quite  a number  had  their 
own  homes,  farms  and  property;  but  all  were  forced  to  go.  Families 
were  broken  up;  even  mothers  were  torn  from  nursing  babes.  No  less 
than  240  perished  from  the  exposure  and  lack  of  food  on  the  way  to  Ne- 
braska and  after  reaching  the  reservation. 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


13 


Much  popular  indignation  was  aroused  in  Wisconsin,  and  since  that 
time  no  other  attempt  has  been  made  to  I'emove  them.  In  a few  months, 
so  many  of  those  who  had  been  forcibly  taken  to  Nebraska  wandered 
back  again  that  the  government  adopted  a new  policy.  Under  the  home- 
stead law  of  1875,  every  Winnebago  could  take  up  40- acres  of  land  and 
remain  in  the  state;  but,  alas,  the  good  lands  were  already  in  the  hands 
of  the  whites,  and  the  tracts  secured  by  most  of  them  were  quite  un- 
suited for  agriculture.  As  the  government  punished  them  by  withhold- 
ing all  annuities  from  1863  until  1882,  most  of  them  had  a desperate 
time  to  stave  off  starvation;  hence,  suspicion  and  hatred  towards  the 
white  man  grew.  During  this  period,  when  success  seemed  most  unprom- 
ising, the  Reformed  Church  in  the  United  States  began  its  mission  among 
the  Winnebagoes. 

THE  WINNEBAGO  RELIGION 

Before  taking  up  the  story  of  the  development  of  the  missionary 
work  of  the  Reformed  Church  among  the  Winnebagoes,  brief  mention 
of  their  religion,  homelife,  and  customs  must  be  made. 

The  Winnebagoes  had  a simple  nature  religion.  They  believed  in  a 
creator,  who  was  called  Maura,  which  means  “Earthmaker.”  The  crea- 
tion legend  is  rather  long  and  has  doubtlessly  become  colored  consider- 
ably by  the  Bible  story;  but  its  essential  Indian  origin  is  unmistakable. 
Only  a greatly  condensed  form  can  be  given. 

“When  Maura  opened  his  eyes,  he  was  sitting  upon  a big  stump.  He 
looked  up  and  down  and  about  him,  but  there  was  nothing  else  anywhere ; 
just  himself  and  the  stump.  When  he  thought  of  this,  he  felt  so  bad  he 
began  to  cry.  Great  tears  rolled  from  his  eyes  and  uniting,  fell  down. 
Now  as  they  fell  they  became  bigger,  and  bigger  and  bigger;  and  thus 
the  seas  were  formed.  So  Maura  said  to  himself:  It  is  thus,  if  I wish 
anything;  it  will  become  as  I wish  it.  So  he  wished  for  light  and  it 
came,  and  he  wished  for  earth  and  it  came.  Then  he  wished  for  trees 
and  glass  to  gi'ow,  and  rocks  and  stones.  Then  he  wished  the  four 
directions  and  the  four  winds  and  placed  them  on  the  four  corners  of 
the  earth.  Then  Maura  said:  I will  make  one  that  is  like  me.  So  he 
did  and  talked  to  it;  but  there  was  no  answer.  Then  Maura  looked 
and  saw  that  it  had  no  mind,  and  he  made  it  a mind.  So  Maura  talked 
again,  but  there  was  no  answer.  So  he  looked  and  saw  that  it  had  no 

tongue,  and  he  made  it  a tongue.  Then  he  talked  to  it  again,  but  there 

was  no  answer.  Then  Maura,  looked  and  saw  that  it  had  no  soul,  and 
he  made  it  a .soul.  Then  it  almost  said  something,  but  it  was  unintelligi- 
ble. So  Maura  breathed  into  its  mouth,  and  it  answered  distinctly. 

“Then  Maura  made  seven  others  like  it  and  sent  them  down  to  earth; 
but  first  he  gave  them  two  gifts.  The  one  was  a plant  and  he  said: 
This  shall  you  hold  foremost  in  your  life.  So  he  gave  them  the  tobacco 
plant.  Then  he  said  also:  This  likewise  I shall  send  with  you.  Use  it 

as  your  life.  It  will  take  care  of  you.  It  shall  stand  in  the  center  of 

your  dwellings.  So  he  gave  them  the  fire. 

“Then  Maura  saw  that  they  had  nothing  to  eat  and  he  prepared  the 
animals  for  them.  Then  he  prepared  “many  spirits”  and  gave  them 


14 


THE  WISCONSIN  WINNEBAGO  INDIANS 


much  work  to  do  in  all  the  earth,  and  he  went  away  and  hid  himself 
among  the  stars,  and  paid  little  more  attention  to  the  earth.” 

According  to  the  Indian  belief  these  “many  spirits”  now  control  all 
things.  Nothing  has  happened  in  nature  or  can  happen,  except  a per- 
sonal spirit  has  caused  it.  The  air  is  filled  with  spirits,  the  forests  are 
their  favorite  homes,  the  lakes  and  streams  are  their  delight,  the  moun- 
tains and  valleys  their  abiding  place.  All  sounds  and  changes  in  nature 
are  caused  by  them.  Knowing  nothing  of  the  laws  of  nature,  these  flocks 
of  spirits  perform  the  same  service.  The  sighing  in  the  tree  tops,  the 
gTirgling  of  the  waters,  the  blowing  of  the  wind,  the  lightning  flash,  the 
rolling  thunder;  all  these  are  proofs  to  them  that  the  spirits  are  active. 
When  the  seed  sprouts,  the  flower  unfolds,  the  fruit  ripens,  the  crops 
prosper,  game  is  plentiful  and  the  fish  bite;  the  spirits  are  well  dis- 
posed. 

The  principal  spirits  are  the  sun,  moon,  morning  star,  earth  and 
water;  as  well  as  the  four  directions,  the  disease  bringer  and  the  thun- 
der birds. 

The  thunder  spirit  is  imiagined  as  a gigantic  being  in  human  shape 
with  many  wings  ending  in  hands,  lazily  sleeping  upon  the  clouds.  But 
occasionally  he  arouses  himself;  he  opens  his  eyes,  and  the  fire  flashes 
forth ; he  shouts,  and  the  thunders  roll ; he  stretches  himself  and  throws 
stones  about,  and,  lo,  the  lightning  has  stnick.  In  the  fall  this  spirit 
goes  west  and  does  not  return  imtil  spring. 

Violent  storms  and  tornadoes  are  caused  by  a spirit  enclosing  much 
air  in  his  mighty  hand  and  compressing  it;  the  sudden  opening  of  the 
hand  causes  this  air  to  bound  forth  and  rush  over  the  earth. 


Ready  for  the  Powrvow 


• AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


15 


When  the  northern  lights  show  themselves  in  the  heavens,  it  is 
caused  by  a family  row  among  the  spirits. 

The  religion  of  the  Winnebagoes  consists  entirely  of  efforts  to  win 
the  help  of  the  good  spirits  and  escape  the  displeasure  of  the  evil  spirits. 
All  their  religious  observances,  consisting  of  a gi’eat  number  of  fastings 
to  the  point  of  exhaustion  and  hallucinations,  sacrifices,  dances,  prayers, 
singing,  and  beating  of  drums,  have  this  one  end.  Tobacco  is  a favorite 
sacrifice,  as  all  the  spirits  delight  in  its  aroma.  Desirable  articles  of 
food,  a favorite  dog  or  horse  may  also  be  brought.  Their  dances  all  have 
a religious  meaning.  The  merely  social  dance  is  unknown.  The  sexes 
never  dance  together.  This  would  be  accounted  an  indecent  perfoi’m- 
ance.  When  an  Indian  is  converted,  he  gives  up  the  practice  entirely. 
Refraining  from  the  dance,  to  them,  is  one  of  the  distinguishing  marks 
of  a Christian. 

An  almost  endless  number  of  superstitions  and  ceremonies  are  con- 
nected with  these  religious  obseiwances.  The  purpose  is  not  to  learn  to 
know  the  will  of  the  Great  Spirit,  or  to  lead  a better  life,  or  to  secure 
forgiveness  of  sin;  but  solely  to  secure  favors  for  this  life,  such  as  good 
crops,  plenty  of  game,  health,  long  life,  brave  children.  In  fact  the 
Winnebago  in  his  heathen  state  has  no  sense  of  responsibility  towards  the 
Great  Spirit,  nor  feeling  of  sin  and  guilt,  nor  thought  of  deserving  pun- 
ishment for  sin  either  here  or  hereafter.  His  religious  observances  are 
practical,  and  intended  to  secure  earthly  rewards. 

The  Winnebago  takes  it  as  a 
self-evident  truth  that  at  death  he 
will  enter  an  abode  of  happiness 
and  plenty.  Some  of  the  favorite 
possessions  of  a man,  or  the  imple- 
ments of  labor  of  a woman,  are 
buried  with  them.  The  body  is 
placed  in  a grave  and  a little  ga- 
ble-shaped covering  of  boards  is 
placed  over  it.  At  one  end  a small 
hole  is  always  cut  into  this  cover- 
ing. This  is  to  enable  the  spirit  to 
freely  pass  to  and  fro.  For  some 
days  food  and  tobacco  are  placed 
on  the  gi’ave;  occasionally  even  a horse  or  dog  is  sacrificed.  The  de- 
parted is  thus  aided  in  reaching  the  future  abode  and  will  not  suffer 
from  lack  of  supplies  until  he  is  able  to  find  these  for  himself  in  his  new 
home.  A fire  is  also  maintained  for  four  nights  to  serve  as  a guide  to 
the  spirit  on  its  “journey  towards  the  West.”  Warriors  who  died  in  bat- 
tle and  those  who  diligently  observed  all  the  ritual  of  the  secret  societies 
might  be  permitted  to  come  back,  and  be  bom  again,  and  live  a second 
time  to  old  age.  From  all  this  it  is  plain  that  the  Winnebago  never  had 
1 doubt  about  a life  beyond  the  grave. 


HecLthen  Winnebago  Cemetery 


2 


16 


THE  WISCONSIN  WINNEBAGO  INDIANS 


HOME  LIFE 

Marriage  among  the  Wmnebagoes  in  the  olden  days  was  a simple 
affair.  The  young  man  having  made  his  choice,  would  watch  his  oppor- 
tunity when  the  mother  of  the  girl  was  at  home  alone,  and  enter  the  wig- 
wam. If  his  wooing  was  acceptable  the  mother  would  sit  perfectly  quiet 
and  would  not  touch  the  fire;  if,  however,  his  suit  was  unwelcome,  the 
mother  would  stir  up  the  fire  violently  and  spit  into  it  as  a sign  of  her 
disgust.  Thereupon  the  wooer  beat  a hasty  retreat.  However,  a goodly 
present  of  a pony,  furs,  or  trinkets  would  generally  secure  parental  con- 
sent, and  after  the  gift  had  been  accepted  by  them,  the  youth  and  maiden 
started  away  together  and  she  became  his  wife  without  further  ceremony. 

Marriage  bonds  unfortunately  were  as  easily  thrown  off  as  they 
were  entered  and  divorces  were  very  common.  To  this  day  the  heathen 
Winnebagoes  enter  the  marriage  relation  according  to  the  old  tribal 
customs,  and  until  recently  tbe  state  of  Wisconsin  recognized  the  validity 
of  such  marriages.  At  present,  however,  the  law  insists  that  the  Indians 
also  must  take  out  a license  and  a legal  ceremony  must  be  performed. 
Quite  a number  of  the  Winnebagoes  ignore  the  law  and  insist  that  “the 
Indian  way  is  just  as  good  as  the  white  man’s  way.” 

The  women  hold  a somewhat  subordinate  position,  though  not  more 
so  than  among  certain  foreign  groups  dwelling  among  us. 

Children,  without  regard  to  sex,  are  tenderly  loved  by  the  parents, 
and  in  case  of  sickness  are  nursed  with  great  devotion.  Large  families 
are  common.  When  the  payment  of  annuities  was  resumed  in  1882, 
Green  Grass  came  to  Black  River  Falls  and  tried  to  collect  for  15  chil- 
dren. As  this  was  rather  unusual  even  for  an  Indian  family,  the  agent 
demanded  the  names  of  the  children;  but  the  father  was  unable  to  give 
several  of  these.  Hence  he  was  ordered  to  bring  the  children,  and  the  next 
day  arrived  with  the  fifteen.  It  is  possible,  of  course,  that  he  borrowed 
a few  for  the  occasion;  but  Green  Grass  was  paid  the  cash. 


Group  of  Indian  Matrons 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


17 


The  children  are  allowed  much  freedom  and  generally  are  given  their 
own  way.  Though  frequently  scolded,  bodily  punishment  is  rare.  Nev- 
ertheless Rev.  Stucki,  after  thirty-five  years  among  them,  declares : “Even 
so  it  can  hardly  be  said  that  their  children  are  rougher  or  behave  worse 
than  the  childi-en  of  many  white  folks.  In  fact,  quite  the  contrary  is 
the  case.” 

A remarkable  respect  for  age  and  authority  is  a distinguishing  trait 
of  the  young. 

Though  very  shy  and  reserved  before  strangers,  especially  white 
folks,  when  among  themselves  they  are  jolly  and  gay.  They  like  jokes, 
indulge  in  merry  pranks,  and  with  joyous  laughter  play  their  games. 
They  have  adopted  the  favorite  games  of  the  white  children  though  still 
retaining  some  of  the  old  Indian  games;  such  as,  shinny  on  the  ice; 
hurling  a curved  stick  over  the  ice,  the  longest  throw  winning;  sliding 
down  hill  on  a narrow  piece  of  bark  or  a barrel  stave,  feet  placed  tandem 
andr  holding  only  to  a strong  string  or  light  rope  tied  to  the  front  end; 
and  the  moccasin  game.  Coasting  down  hill  on  one  five-inch  stave  is  a 
remarkable  feat  of  balancing.  The  moccasin  game  consists  of  dropping 
a pebble  under  one  of  several  moccassins  or  pieces  of  skin  or  cloth,  in 
such  a way  that  the  opponent  cannot  guess  where  it  has  been  dropped. 
It  may  be  played  by  two  individuals  or  with  several  on  each  side.  An 
uncanny  skill  both  in  hiding  and  guessing  is  developed.  In  summer  time, 
a tag  game  in  which  any  part  of  the  body  not  under  the  water  may  be 
tagged,  is  wildly  hilarious  fun. 

Hospitality  among  adults  is  carried  to  extremes.  Anyone  considers 
himself  entitled  to  visit  another  without  waiting  for  an  invitation:  he 
makes  himself  entirely  at  home;  he  eats  with  them;  he  sleeps  with 
them;  and  stays  on  indefinitely.  This  ancient  custom  of  hospitality  has 
been  especially  hard  on  the  diligent  and  thrifty  members  of  the  tribe; 
the  lazy  and  shiftless  simply  come  in  and  stick  as  long  as  the  supplies  are 
forthcoming.  The  Christian  Winnebagoes  have  frequently  been  griev- 
ously imposed  upon  in  this  way  by  pagan  acquaintances. 

SOME  INDIAN  HABITS 

Truthfulness  and  honesty  are  frequently  lacking  among  them;  but 
there  are  many  noble  exceptions.  More  chickens  and  tools  were  stolen  in 
nine  months  at  Neillsville  while  the  new  building  was  being  erected,  with 
no  one  but  white  folks  about,  than  were  stolen  at  the  old  mission  station 
out  in  the  woods  in  twenty  years,  with  no  one  but  heathen  Winnebagoes 
about,  and  the  nearest  white  man  living  six  miles  away. 

The  use  of  tobacco  is  almost  universal  among  the  Winnebagoes. 
Men,  women  and  even  children  smoke  or  chew,  and  frequently  do  both. 
Tobacco  is  counted  as  the  choicest  gift  of  Maura  (the  Great  Spirit)  ; 
hence,  fi-equent  use  is  a way  of  showing  him  honor.  As  the  innumerable 
hosts  of  spirits  are  believed  to  be  especially  delighted  with  the  aroma  of 
burning  tobacco,  and  as  they  are  unable  to  secure  the  “weed”  in  the  spir- 
it-world, a favorite  way  of  securing  the  help  of  the  good  spirits  is  to 
make  a liberal  offering  of  tobacco. 


18 


THE  WISCONSIN  WINNEBAGO  IDNIANS 


Formerly  the  Winnebagoes  were  much  given  to  drunkenness;  not 
that  stocks  of  intoxicants  were  kept  on  hand  and  used  daily;  but  rather 
that  occasional  sprees,  especially  at  the  times  when  the  annuities  were 
paid,  were  considered  the  height  of  delight.  Living  a natural  life  ordi- 
narilj’,  the  Indian  was  peculiarly  sensitive  to  the  influence  of  alcohol, 
so  that  a half  pint  of  diluted  alcohol  would  suffice  to  make  three  or  four 
Indians  helplessly  drank.  During  these  drinking  bouts,  the  old,  savage 
nature  would  ffare  up  and  violent  quarrels  and  fights  were  common.  Dur- 
ing the  days  when  the  annuities  were  being  paid.  Black  River  Falls  for- 
merly was  a wild  and  uproarious  place.  Frequently  on  the  way  home  an 
intoxicated  Indian  would  lie  down  and  fall  asleep.  During  the  winter 
many  an  Indian  thus  froze  to  death,  or  became  permanently  crippled,  or 
contracted  a fatal  illness  from  the  exposure.  Before  coming  into  con- 
tact with  the  whites,  the  Winnebagoes  knew  nothing  of  intoxicants;  but, 
alas,  the  white  man’s  “fire  w^ater”  became  his  most  dangerous  foe.  The 
influence  of  the  preaching  and  teaching  of  our  missionaries  gi’adually 
worked  a remarkable  change  among  them;  and  today  the  Winnebago  is 
apt  to  be  quite  as  sober  an  individual  as  his  white  neighbor. 

The  Winnebago  used  the  names  of  Maura  (the  Creator  or  Earth- 
maker)  and  the  other  chief  spirits  with  reverence  only.  These  names 
to  him  were  not  alone  convenient  signs  by  w'hich  the  “spirits”  were 
known,  but  were  believed  to  contain  something  of  the  very  nature  of  the 
spirit  himself.  Therefore  such  names  w^ere  uttered  only  with  honor  and 
respect.  His  language  contains  no  oaths  or  expressions  of  profanity. 
It  is  a melancholy  fact  that  the  Winnebago  who  curses  uses  only  the 
sacred  names  of  the  Christian  religion,  which  he  has  heard  from  profane 
white  men. 


THE  BEGINNINGS  OF  THE  MISSION 

Early  in  the  seventies  of  the  last  century  w'hen  the  college  and  sem- 
inary of  the  Reformed  Church  near  Franklin,  Wis.,  (the  Mission  House), 
were  still  in  their  beginnings,  the  institution  w^as  occasionally  ^^sited  by 
wandering  Indians  who  were  generally  looking  for  a “handout.”  Chief 
Solomon,  who  came  frequently,  described  the  place  as  “heap  big  white 
houses,  good  men  there,  much  to  eat,  much  money  and  tobacco.”  This 
led  the  professors  to  begin  discussing  the  opening  of  an  Indian  Mission, 
but  the  project  seemed  impossible.  Other  ministers  of  the  Sheboygan 
Classis  took  up  the  agitation  and  finally  in  1876,  the  Classis  adpoted  this 
resolution,  “If  we  ever  have  a missionary  and  can  gather  together  the 
necessary  means,  we  will  send  him  to  the  Indians  who  live  nearest  to  us.” 
By  the  end  of  another  year,  the  plan  had  advanced  sufficiently  so  that 
it  was  resolved,  “We  recognize  it  as  a solemn  duty  to  bring  the  Gospel 
also  to  the  heathen  living  in  our  own  land,  the  Indians;  this  duty,  alas, 
we  have  too  long  neglected.  Every  minister  of  the  Classis  shall  ask  his 
congregation  whether  they  are  in  favor  of  such  a Mission  and  how  much 
they  will  contribute  for  this  year.”  Four  months  later  at  a special  ses- 
sion of  the  Classis  it  was  announced  that  $239  had  been  paid  or  pledged 
and  it  was  decided  to  go  ahead.  Rev.  Jacob  Hauser,  who  had  spent  sev- 
eral years  as  a missionary  in  India,  was  challenged  to  investigate  the 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


19 


fields.  He  visited  the  Oneidas,  the  Menomenees,  and  the  Winnebagoes. 
The  Oneidas  had  a Protestant  missionary,  the  Menominees  had  a Roman 
Catholic  missionary,  and  the  Winnebagoes  had  no  one.  The  Oneidas  and 
Menonimees  were  on  reservations  with  the  government  providing  for 
them;  the  Winnebagoes  were  mostly  wanderer’s  who  had  been  reduced 
to  beggary.  Hence,  the  Classis  decided  to  begin  work  among  the  Win- 
nebagoes, and  Rev.  Jacob  Hauser  was  appointed  as  the  missionary  on 
July  9,  1878. 

THE  LABORS  OF  REV.  JACOB  HAUSER 
1878-1885 

At  that  time  nearly  a thousand  Winnebagoes  were  living  in  Jackson 
county  and  the  surrounding  counties.  Within  a radius  of  sixty  miles 
from  Black  River  Falls,  which  is  the  county-seat  of  Jackson,  from  7-800 
of  them  had  settled  down;  most  of  these  were  within  the  boundaries  of 
Jackson  county.  Throughout  that  portion  of  Wisconsin  there  are  large 
stretches  of  worthless  land  and  sand  wastes,  and  other  stretches  of  sog- 
gy, swampy  soil.  Large  sections  of  “cut  over  lands”  are  also  found 
everywhere.  These  were  once  covered  with  forests,  but  when  the  lum- 
bering industry  was  done  with  them,  they  grew  up  once  more  with  small 
trees  and  impenetrable  underbrush.  Taken  all  together,  these  lands  were 
about  as  hopeless  for  agi’iculture  as  can  be  found  anywhere;  hence,  the 
white  did  not  yet  care  for  them.  Upon  lands  such  as  these  most  of  the 
Winnebagoes  were  assigned  homesteads  of  forty  acres  each  in  1875.  A 
white  man  could  not  have  raised  crops  there;  for  the  Indians  without 
agricultural  training  or  impliments  it  was  hopeless;  nevertheless  they 
tried  bi’avely  to  make  a living  by  farming,  picking  berries,  working  for 
the  whites,  as  well  as,  by  hunting  and  fishing. 

For  the  location  of  the  new  mission  that  place  was  chosen  where  the 
largest  number  of  Winnebagoes  were  living  close  together.  This  was 
found  about  seven  miles  from  Black  River  Falls.  Rev.  Jacob  Hauser 
reached  Black  River  Falls  in  December,  1878.  On  Dec.  20,  with  an  in- 
terpreter, he  made  his  first  visit  to  the  Indian  settlement  for  a confer- 
ence. This  resulted  in  a gathering  three  days  later  in  the  wigwam  of 
the  old  chief.  Black  Hawk,  at  which  Rev.  Hauser  explained  to  them  the 
purpose  of  his  coming.  Black  Hawk,  who  acted  as  spokesman  for  the 
Indians  answered,  “The  words  you  have  spoken  are  good.  We  also  be- 
lieve in  God.  (Maura,  meaning  the  Creator.)  We  love  our  children  and 
shall  gladly  see  them  well  taught  and  well  trained.  We  are  glad  that 
you  have  come.” 

Long  before  this  meeting,  the  Indians  had  seen  the  necessity  of  giv- 
ing their  children  school  opportunities;  hence,  of  their  own  accord,  sev- 
eral years  before,  they  had  built  a little  log  cabin  for  school  purposes. 
As  the  Indian  settlement  was  poverty  stricken  and  was  forced  to  pay 
the  teachers  themselves,  only  the  most  incompetent  could  be  secured  for 
the  small  salary  that  was  offered.  Even  so  the  teachers  could  not  be 
paid  promptly  and,  therefore,  the  school  was  open  only  very  irregularly. 

On  December  30,  the  school  was  opened  in  the  little  log  school  house 
with  ten  Indian  children  present;  among  these  was  the  lad,  John  Stacy, 


20 


THE  WISCONSIN  WINNEBAGO  INDIANS 


who  many  years  later  became  a Christian  and  the  valued  assistant  and 
interpreter  to  the  missionary.  Six  days  later  on  Jan.  5,  1879,  Rev.  Hau- 
ser preached  his  first  sermon  on  the  text,  John  1:  29,  “Behold,  the  Lamb 
of  God  that  taketh  away  the  sin  of  the  world!”  During  the  first  eigh- 
teen months  the  missionary  lived  in  Black  River  Falls  and  four  days  of 
the  week  walked  the  seven  miles  to  the  log-cabin  school  and  back  again. 
Chief  Black  Hawk  watched  this  w’ork  for  about  a year  and  then  evidently 
having  satisfied  himself  that  the  results  were  satisfactory,  he  gave  the 
missionary  the  use  of  a pony  to  ride  to  and  fro.  The  preaching  services 
were  also  conducted  as  often  as  possible  by  means  of  an  interpreter;  for 
only  a few  of  the  Winnebagoes  were  able  to  speak  any  English.  The 
only  interpreter  available  was  a half  breed  Catholic  and  the  manner  in 
which  the  Gospel  message  was  given  to  the  Indians  was  very  unsatisfac- 
tory; hence,  public  preaching  services  were  given  up. 

Rev.  Hauser  devoted  his  time  to  the  school,  mastering  the  Winne- 
bago language,  and  visiting  the  Indians  in  their  wig\\'ams  and  shacks. 
The  Winnebago  language  is  very  difficult.  No  teacher  was  to  be  had, 
and  not  a word  had  yet  been  written  down.  As  the  Indians  generally 
speak  rather  low  and  have  a habit  of  slurring  over  entire  syllables,  it  was 
extremely  difficult  to  catch  the  words  from  their  lips;  as  well  as  to  find 
a combination  of  letters  capable  of  expressing  the  unusual  gutterals  so 
common  in  their  language.  Words  to  express  abstract,  moral  and  spir- 
itual ideas,  quite  apart  from  Christian  conceptions,  are  almost  entirely 


The  Indian  Chapel 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


21 


lacking.  Such  ideas  can  be  imparted  only  imperfectly  by  long  phi'ases 
and  roundabout  decriptions.  In  spite  of  these  diificulties,  Rev.  Hauser 
compiled  a dictionary  of  1500  words  and  collected  many  examples  of 
characteristic  grammatical  constructions.  When  the  Indians  were  vis- 
ited in  their  homes,  they  would  listen  attentively,  puff  their  pipes,  and 
shake  their  heads;  or,  when  the  message  became  too  personal,  they  would 
slip  away  and  take  to  the  woods.  The  memory  of  their  wrongs  was  still 
too  vivid  to  accept  the  Word.  Hence,  the  teaching  and  winning  of  the 
children  gi-adually  received  the  chief  emphasis,  as  it  appeared  to  give 
most  promise  for  the  future. 


Rev.  Jacob  Hauser 


Rev.  Jacob  Stucki 


SECURING  THE  PROPERTY  OF  THE  MISSION 

After  Rev.  Hauser  had  served  for  a few  months,  it  became  evident 
that  a permanent  mission  station  located  among  the  Indians  was  an  abso- 
lute necessity.  In  November,  1879,  Jackson  county  presented  to  Sheboy- 
gan Classis  120  acres  of  land.  The  following  spring  a house  built  of  logs 
was  erected  for  the  missionary,  and  he  moved  in  with  his  family  on 
June  30.  A bam  and  shed  were  also  built  to  accommodate  the  horse 
and  wagon  and  other  farm  animals  which  were  secured  for  his  use. 

As  the  little  log  schoolhouse  had  become  inadequate,  a chapel  to  be 
used  also  for  school  purposes,  was  erected  in  1882.  It  is  a neat  frame 
building  with  a tower,  in  size  20x36  feet,  and  is  located  a short  distance 
from  the  missionary’s  home.  Whenever  it  was  possible  to  hold  a service, 
a little  group  of  Indians  would  always  assemble. 

The  death  of  the  missionary’s  wife  in  1882,  brought  deep  sorrow  to 


22 


THE  WISCONSIN  WINNEBAGO  INDIANS 


Rev.  Hauser  and  also  a great  loss  to  the  work;  but  nevertheless  he  con- 
tinued steadfastly  at  his  post.  In  1884,  Rev.  Jacob  Stucki  was  appointed 
as  his  assistant,  and  when  Rev.  Hauser  found  it  necessary  to  give  up  the 
work  in  1885,  Rev.  Stucki  was  appointed  as  his  successor,  and  has  served 
the  Church  as  Winnebago  Indian  missionary  since  that  date. 

REV.  STUCKI  BECOMES  THE  MISSIONARY 

Rev.  Stucki  continued  the  mission  along  the  lines  laid  down  by  his 
predecessor.  The  school  was  open  for  7-8  months  each  year  and  became 
very  popular.  Not  only  children  but  stalwart  youths  and  buxom  maidens 
enrolled ; even  married  folks  started  in  to  acquire  the  white  man’s  learn- 
ing. Unfortunately  the  strain  of  sitting  quietly  and  trying  to  master 
the  white  man’s  language  and  learning  proved  too  tiresome  for  the  adults, 
and  generally  after  a few  days  or  weeks  they  would  “play  hooky  for 
keeps.”  Probably  the  fact  that  the  Bible,  the  Catechism,  and  the  Chris- 
tian religion  formed  so  large  a part  of  the  subject  matter  that  was  taught 
also  had  its  influence  in  keeping  them  away.  In  the  years  1885-1898,  the 
smallest  annual  enrollment  was  28,  and  the  largest  85.  Owing  to  the 
great  irreg-ularity  with  which  the  school  was  attended  the  daily  average, 
however,  was  only  25-30.  Rev.  Stucki  taught  the  school  without  help 
with  the  exception  of  two  years,  1893-95,  during  which  time  Ewald  Wic- 
kesberg  acted  as  assistant. 

During  this  period  preaching  services  were  conducted  whenever  it 
was  possible  to  secure  an  interpreter.  Rev.  Stucki  was  forced  to  give  so 
much  time  to  the  school  work  that  systematic  study  of  the  Winnebago 
language  so  as  to  use  it  in  a public  address  was  practically  impossible. 
John  Stacy,  who  had  been  one  of  the  ten  scholars  who  attended  the  school 
the  first  day  in  1878,  had  made  splendid  progress  in  his  studies  and 
showm  much  interest  in  Christianity.  Though  not  yet  a convert,  he  nev- 
ertheless became  very  useful  to  the  missionary,  and  in  1895  was  ap- 
pointed as  assistant  and  interpreter.  In  this  capacity  he  rendered  inval- 
uable aid  and  made  it  possible  for  Rev.  Stucki  to  conduct  regular  divine 
services  each  Sunday. 

Rev.  Stucki’s  activities  gradually  extended  far  beyond  teaching  and 
preaching.  As  the  confidence  of  the  Indians  was  won,  he  became  their 
friend  and  adviser;  he  was  called  upon  to  act  the  role  of  doctor  and 
lawyer;  he  was  looked  to  as  helper  in  every  need,  and  the  needs  of  the 
Winnebago  settlement  wei-e  multiplying  alarmingly.  The  forests  were 
rapidly  being  cut  down;  the  years  1887-94  were  very  dry;  most  of  the 
cranberry  swamps  dried  up;  and  terrible  fires  swept  over  their  lands. 
Consequently  the  crops  of  various  wild  berries  were  practically  ruined 
and  this  source  of  income  was  wiped  out;  while  the  loss  of  their  woods 
through  the  fire  had  robbed  the  Indians  even  of  their  fuel  for  the  winter. 
In  a section  where  the  thermometer  occasionally  drops  to  40  degi'ees  be- 
low zero  this  brought  great  suffering.  Many  of  the  Indians  were  there- 
fore forced  to  scatter  and  look  for  work  among  white  farmers,  some- 
times going  as  far  as  fifty  miles.  In  the  sprang  with  wife  and  children 
they  would  start  out,  erect  their  wig%vams  in  some  convenient  spot  and 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


23 


perform  any  kind  of  labor  available.  In  this  way  the  strong  and  healthy 
Indians  managed  to  make  a scanty  living;  but  the  aged,  the  crippled  and 
the  blind  of  whom  there  were  quite  a number,  were  in  a miserable  plight. 
An  attempt  was  made  by  Rev.  Stucki  to  revive  their  ancient  skill  of 
basket  weaving  and  the  Indians  took  to  it  readily  and  produced  some 
splendid  work;  but,  unfortunately,  the  demand  for  such  wares  was  not 
sufficient  and  the  plan  had  to  be  given  up. 

Walking  Cloud  expressed  the  feeling  of  the  older  Indians  one  day 
when  he  complained:  “You,  white  men!  You  have  taken  away  our  lands; 
they  are  gone.  You  have  shot  our  game  and  caught  our  fish;  they  are 
gone.  You  have  cut  down  and  burned  down  our  woods  and  destroyed  our 
berries;  they  are  gone.  Now,  you  come  and  want  to  take  away  our  re- 
ligion.” This  last,  seemed  to  him  the  crowning  offence  of  them  all. 

As  soon  as  the  sufferings  of  the  Winnebagoes  became  known  to  the 
people  of  our  congregations,  there  was  an  instant  response.  Boxes  and 
ban-els,  and  bags  and  bundles  of  new  and  worn  clothing,  bedding,  blan- 
kets, shoes,  as  well  as  food,  were  sent.  A fund  was  also  established  from 
which  help  was  granted  either  as  a direct  gift  or  as  an  interest-free  loan ; 
as  the  circumstances  called  for.  By  this  means  many  a family  was  tided 
over  those  hard  years. 

This  form  of  aiding  the  Winnebago  has  been  continued  until  now; 
for  distress  and  poverty  are  always  vei-y  near  to  a considerable  number 
of  them.  Requests  sometimes  come  in  from  families  living  a hundred 
miles  away.  It  is  an  encouraging  result  of  the  work  of  the  mission  that 
the  necessity  of  giving  such  relief  is  gradually  decreasing. 

When  this  relief  work  was  beg-un  back  in  the  ’80’s  there  were  no 
Chi'istian  Winnebagoes  and  the  inexperienced  heathen  Indians  could  not 
be  trusted  to  spend  money  wisely;  hence,  aid  was  given  in  the  form  of 
goods  and  food  supplies.  The  missionary  frequently  would  send  the  In- 
dians to  a store  in  Black  River  Falls  with  an  order  calling  for  certain 
supplies.  It  was  a matter  of  constant  amazement  to  the  fortunate  ones 
that  a piece  of  paper  with  some  queer  marks  upon  it  should  be  able  to 
bring  such  desirable  results.  One  day  a young  brave  had  a bright  idea. 
He  borrowed  an  order  from  a friend  and  carefully  copied  it.  Then  with 
great  confidence  he  presented  it  to  the  store  keeper.  The  clumsy  imita- 
tion was  discovered  immediately  and  the  Indian  was  asked:  Who  wrote 
this?  Proudly  throwing  back  his  shoulders  and  patting  himself  on  the 
chest,  the  Indian  answered:  Me  did  it.  When  informed  that  it  was  no 
good,  he  insisted  that  it  was  quite  as  good  as  the  one  which  he  had  copied; 
and  he  could  not  be  made  to  understand  why  his  “order”  should  not  have 
brought  forth  the  desired  supplies  as  well  as  the  other. 

THE  TRIAL  OF  FAITH 

The  hardest  trial  of  faith  to  Rev.  Stucki  and  the  entire  church  was 
the  long  wait  before  the  first  convert  was  won.  The  children  were  sent 
to  the  school ; the  adults  came  to  the  preaching  services ; but  for  thirteen 
years  there  was  none  to  accept  the  Christian  faith. 

In  conducting  his  services,  the  missionary  had  to  adjust  himself  to 


24 


THE  WISCONSIN  WINNEBAGO  INDIANS 


the  peculiarities  of  his  hearers.  The  men  would  enter  the  chapel  and 
make  themselves  at  home.  Hats  were  kept  on,  pipes  were  smoked,  tobacco 
juice  would  be  spit  carelessly  about.  Sometimes  an  argument  would  be 
started  among  themselves;  again  short  grunts  of  approval  would  be 
heard  when  something  pleased  them;  more  often  there  were  vigorous 
grunts  of  disapproval  when  something  was  said  against  their  customs 
and  religion;  occasionally,  one  would  grab  his  hat  and  stalk  from  the 
room.  Frequently  the  mothers  would  bring  their  little  papooses,  strapped 
to  a board,  and  carried  on  the  back  according  to  the  Indian  style.  The 
crying  of  the  babies  became  a common  sound,  but  no  one  cared  about 
that.  The  children  cried  at  home,  why  should  they  not  cry  in  the  chapel? 

One  day  Rev.  Stucki  had  preached  on  the  words.  Acts  17:  26,  “And 
(God)  hath  made  of  one  blood  all  nations  of  men.”  At  the  close  of  the 
sermon,  Hishgatewahiga  arose,  walked  to  the  front  and  asked  permission 
to  put  a question.  Upon  being  told  to  speak,  he  said:  Why  is  it  that  you 
have  a beard  and  I have  none?  The  missionary  answered:  I suppose 
it  must  be  because  God  permitted  one  to  grow  for  me  and  not  for  you. 
No,  answered  the  Indian,  that  is  a proof  that  the  White  Man  and  the 
Indian  are  not  of  the  same  blood.  White  Man’s  blood  makes  a beard 
grow,  and  Indian’s  blood  does  not  make  a beard  grow.  God  wanted  the 
two  to  be  different.  Therefore,  he  gave  the  White  Man  the  Christian 
religion  and  he  gave  the  Indian  another  religion.  So  the  Christian  relig- 
ion is  good  for  the  White  Man,  and  the  Indian  religion  is  the  only  thing 
for  the  Indian.  It  is  so;  because  God  arranged  it  so. 

The  Indians  willingly  admitted  that  the  Christian  religion  and  the 
Good  Book  were  just  the  thing  for  the  white  man;  but  insisted  that  God 
had  given  the  Indian  another  religion  better  adapted  to  his  understand- 
ing. To  px’ove  this  assertion,  appeal  was  made  to  the  following  story: 
A young  Indian  began  reading  the  Bible  and  became  a Christian.  Soon 
he  fell  sick  and  died.  Some  of  the  chiefs  watched  at  the  gi-ave  to  see 
what  would  become  of  the  spirit  of  the  man.  Their  eyes  were  opened 
and  they  wei’e  pei’mitted  to  see  the  spirit  go  forth.  First,  the  spirit 
started  for  the  Christian  heaven;  but  he  was  stopped  and  could  go  no 
further.  Then  the  spirit  started  west  towards  the  Indian  heaven;  but 
again  he  was  stopped  and  could  go  no  further.  So  the  spirit  was  forced 
to  float  forever  between  earth  and  heaven;  for  there  Avas  no  place  to  go 
and  no  rest  to  be  found.  Therefore,  let  each  one  keep  the  religion  that 
God  gave  him. 

The  Wisconsin  Winnebagoes  measured  the  worth  of  the  Christian 
religion  entirely  by  the  character  of  the  wdiite  men  whom  they  had  known, 
and  the  ti-eatment  they  had  received  from  them.  As  they  generally  came 
in  contact  with  the  drinking,  cursing,  cheating  white  man,  and  the  mem- 
ory of  seventy-five  years  of  grevious  injustice  was  still  rankling  within 
them,  their  former  attitude  towards  the  white  man’s  religion  should  not 
surprise  us. 

The  greatest  curse  which  the  white  man  brought  the  Indian  was 
“firewater.”  A hideous  swarm  of  evils  inevitable  followed  in  its  wake; 
such  as,  laziness,  iioverty,  famine,  quarrels,  cruelties,  murdei’s,  sexual 
vices,  ruined  homes,  stunted  childhood.  The  Winnebagoes  suffered  much 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


25 


from  all  of  these;  and  found  in  these  sufferings  another  argument 
against  Christianity. 

SOME  EXPERIENCES 

Rev.  Stucki  had  many  an  experience  with  drunken  Indians.  Living 
as  he  did  for  years  six  miles  fx'om  the  nearest  white  family,  without 
police  protection,  these  encounters  were  not  always  without  danger.  One 
evening  about  a mile  from  the  mission  station,  two  drunken  Indians  were 
lying  in  the  snow  unable  to  get  up.  A white  man  passed  by  and  tried  to 
help  them;  but  they  cursed  and  fought  him.  The  weather  was  so  ex- 
ceedingly cold  that  in  a short  time  both  men  would  have  perished;  so 
the  man  ran  to  tell  Rev.  Stucki  of  their  danger.  When  he  reached  the 
spot,  both  Indians  at  once  became  quiet  and  began  to  apologize.  With 
great  trouble  they  were  helped  to  their  feet,  but  the  liquor  and  the  cold 
had  so  overcome  them,  that  they  were  unable  to  walk  until  the  missionary 
got  between,  put  an  arm  about  each  one,  and  thus  hanging  together  the 
homeward  march  was  begun.  One  of  them  seemed  to  think  that  some  ex- 
planations were  in  order,  so  he  kept  on  repeating  a little  speech  that  ran 
thus:  Teacher,  you  good  man.  You  love  Indian.  You  help  Indian.  You 
love  God.  Me  help  you.  Me  no  drunk.  Me  good  Indian.  Between  the 
two  burly  Indians,  the  missionary  was  nearly  squeezed  flat;  but  the  wig- 
wam of  the  one  was  soon  reached  and  with  the  aid  of  the  wife,  the  hus- 
band w'as  quickly  roped  fast  to  his  bed.  Then  the  other  was  escorted 
home  and  also  safely  roped  down.  The  practice  of  taking  a drunken 
Indian  home  and  roping  him  down  was  a rather  common  event  in  those 
earlier  years  of  the  mission. 

The  greatest  danger  of  his  life  came  to  Rev.  Stucki  from  a drunken 
Indian.  One  morning  an  Indian  on  his  way  to  Black  River  Falls  left  a 
bundle  in  Mrs.  Stucki’s  care,  saying  he  would  call  for  it  in  the  evening. 
During  the  afternoon  Mrs.  Stucki  became  seriously  ill,  and  just  as  Rev. 
Stucki  was  hurrying  to  go  for  a doctor,  the  Indian  returned  hopelessly 
drunk  and  insisted  upon  entering  the  house.  Rev.  Stucki  had  not  been 
told  about  the  bundle  and  could  not  understand  the  Indian’s  drunken  ex- 
planations, and  hence,  as  only  women  and  children  were  in  the  house, 
he  refused  to  let  the  man  enter.  The  Indian,  possibly  thinking  that  this 
was  a scheme  to  rob  him  of  his  bundle,  became  very  angry,  drew  his  re- 
volver and  pointing  it  at  the  missionary  snarled:  I’ve  got  something  else 
here,  and  you  will  get  it  too.  Rev.  Stucki  laughed  and  telling  him  to  put 
his  gun  away,  walked  off.  With  i-evolver  still  pointing  at  the  mission- 
ai'y,  the  Indian  followed.  At  about  that  time,  John  Stacy,  who  possessed 
remarkable  strength,  appeared  upon  the  scene,  and  directly  the  man  was 
rendered  harmless.  In  a little  while  he  had  sobered  up  enough  to  ex- 
plain what  he  had  really  wanted;  so  he  was  given  his  bundle  and  taken 
home.  Later  on  this  man  killed  his  wife  and  himself. 

Many  similar  instances  could  be  told  but  these  two  will  suffice  to 
show  forth  the  general  conditions  caused  by  intemperance.  The  preach- 
ing of  the  Gospel  has  w'orked  a remarkable  change.  This  improvement 
was  vividly  set  forth  by  a citizen  of  Black  River  Falls  some  time  ago. 
Refei-ring  to  the  influence  of  the  mission,  he  said:  It  used  to  be  years 


26 


THE  WISCONSIN  WINNEBAGO  INDIANS 


ago  that,  whenever  the  Indians  came  to  town,  they  would  tank  up  and 
raise  a rumpus ; but  now  you  hardly  ever  see  a drunken  Indian  anymore. 
(He  did  not  use  the  word  “rumpus,”  however,  but  preferred  a shorter 
and  a hotter  word.) 

To  illustrate  several  other  phases  of  the  homelife,  the  following  typi- 
cal incidents  are  worth  giving. 

Chief  Black  Hawk  had  two  wives  as  was  formerly  common  among 
men  of  position  and  influence  in  the  tribe.  One  of  them  had  a severe  at- 
tack of  rheumatism  and  Rev.  Stucki  was  called  in  to  treat  her.  His  home 
remedies  were  so  successful  that  in  a few  days  the  husband  reported  that 
she  could  hobble  about  again.  A second  treatment  was  then  given  and 
after  a few  days.  Black  Hawk  reported  with  joy:  Her  all  right  now. 
Can  split  all  firewood  again. 

An  addition  to  the  family  had  come  to  a Winnebago  home.  The 
father  was  very  happy  and  proud,  and  about  a week  later  speaking  of  the 
event,  he  said:  My  wife  is  very  well  indeed.  W^hen  the  boy  was  three 
days  old,  she  was  able  to  chop  wood  again.  Never  before  has  this  hap- 
pened. It  is  good. 

An  Indian  became  very  sick  and  having  no  confidence  in  the  white 
man’s  drugs,  he  sent  for  a medicine  man.  Decorated  with  claws  of  bears 
and  feathers  of  eagles,  carrying  bells  of  various  kinds  and  holding  in  his 
hand  the  sacred  rattle,  the  medicine  man  went  through  a lot  of  hocus- 
IDocus  and  then  announced  that  the  trouble  was  caused  by  an  evil-minded 
spirit  lodging  in  the  patient’s  stomach.  Therefore,  to  effect  a cure  it  was 
necessary  to  drive  him  out;  hence,  the  medicine  man  proceeded  to  make 
it  so  unpleasant  for  the  “evil  spirit”  that  he  would  be  glad  to  go.  With 
shrieks  and  howls,  he  leaped  and  danced  beside  the  bed,  like  one  pos- 
sessed, the  bells  ringing  and  the  rattle  sounding.  Then  the  place  of  the 
pain  was  rubbed,  a mounthful  of  medicine  squirted  upon  it,  and  a bowlful 
of  some  bitter  mixture  was  prepared.  The  patient  was  told  to  take  large 
doses  of  this,  and  the  evil  spirit  would  be  driven  away. 

If  the  sick  person  recovered,  the  medicine  man  claimed  all  the  credit; 
but  should  he  die  then  the  spirit  causing  the  sickness  was  too  powerful, 
or  some  other  excuse  was  invented.  At  the  present  time,  these  old  super- 
stitions are  practically  discarded;  and  the  doctors  and  the  drugs  of  the 
white  man  are  relied  upon  in  case  of  severe  illness. 

THE  FIRST  GROUP  OF  CONVERTS 

For  twenty  years  the  seed  of  the  Word  had  been  faithfully  sown  be- 
fore the  first  fruits  of  the  harvest  appeared.  In  1897,  David  Decorah, 
King  of  Thunder,  John  Stacy  and  his  wife  asked  to  be  baptized.  For 
years  they  had  been  faithful  in  listening  to  the  preaching  of  the  Gospel 
and  gave  evidence  of  growth  in  Christian  grace;  but  to  become  the  first 
of  the  tribe  to  forsake  the  religion  and  traditions  of  the  fathers,  required 
a degree  of  personal  conviction  and  assurance  that  could  be  attained  only 
slowly.  They  could  have  been  persuaded  to  accept  baptism  much  sooner, 
but  the  missionary  wanted  to  make  sure  that  the  conversions  were  genu- 
ine before  accepting  their  confession  of  faith.  Jan.  2,  1898,  was  a day 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


27 


Group  of  First  Converts 

Mrs.  John  Stacy,  John  Stacy,  David  Decorah,  King  of  Thunder. 

of  rejoicing  to  the  missionary;  for  the  first  Winnebago  converts  to  Chris- 
tianity were  then  baptized.  Two  years  later,  George  Lowe  and  his  entire 
family  were  also  baptized  and  added  to  the  little  group  of  Winnebago 
Christians. 

The  number  of  converts  has  grown  but  slowly;  for  the  standards 
insisted  upon  were  high,  and  a degi-ee  of  morality  was  required  such  as 
few  pastors  of  white  churches  maintain.  It  was  absolutely  necessary  to 
insist  upon  such  standards;  because  the  future  success  of  the  mission 
depended  upon  making  the  distinction  between  the  Christian  and  those 
not  Christians  so  plain  that  every  one  could  see  it. 

The  rigid  insistence  upon  the  difference  between  the  Christian  relig- 
ion and  the  Indian  religion  displeased  the  heathen  Winnebagoes  greatly. 
One  of  these  took  the  missionary  aside  one  day  and  explained  to  him  how 
all  the  Indians  could  be  induced  to  attend  the  services  regularly.  Said 
this  Indian  diplomat:  Me  tell  you,  how  you  get  Indians,  come  every  Sun- 
day. When  Indians  have  dance,  you  go  there,  stay  a while.  You  say: 
That’s  right;  me  like  that.  You  need  not  stay  all  time;  just  a little 
while.  You  must  not  say  anything  against  Indian  ways.  Indian  ways 
just  as  good  as  white  man’s  ways.  All  just  the  same.  My  boy  says  so; 
he  know  all  about  it.  He  say:  White  man  preacher  good  pay;  that’s  why 
he  do  it.  Now  you  do  as  I tell  you.  Indians  come  every  Sunday. 


28 


THE  WISCONSIN  WINNEBAGO  INDIANS 


Even  though  the  advice  was  not  followed,  the  Indians  kept  coming  to 
the  services  in  growing  numbers.  As  they  knew  nothing  of  a calendar 
and  paid  no  heed  to  particular  days,  it  was  almost  impossible  for  them  to 
keep  track  of  the  Sundays.  The  difficulty  was  removed  by  using  the  bell 
in  the  chapel  tower.  During  the  week  the  bell  called  the  children  to 
school  and  on  Saturday  evening  an  extra  long  ringing  sent  its  message 
out  through  the  woods,  proclaiming  to  the  Indians:  Tomorrow  is  Sun- 
day. A new  name  for  the  day  gradually  arose  among  the  Indians ; name- 
ly, Harahmihehamb ; that  is,  being  interpreted.  The  Day  of  the  Cross. 
On  Sunday  morning  at  nine  o’clock,  the  bell  pealed  forth  once  more,  and 
again  at  ten  o’clock.  Thus,  the  day  with  its  invitation  to  come  to  the 
worship  of  the  Christians’  God  was  brought  to  the  attention  of  the  Indian 
settlement. 


A Sunday  Congregation 


THE  NUMBER  OF  CONVERTS  GROWS 

After  the  first  Christians  had  been  won,  the  Sunday  services  were 
conducted  as  is  customary  in  our  churches.  At  the  invocation,  all  the 
Christians  would  arise  and  a few  of  the  heathen  also;  but  most  of  the 
latter  would  remain  seated.  A gospel  hymn  would  then  be  read  in  Eng- 
lish, after  which  it  was  translated  into  the  Winnebago  language,  and 
as  many  as  were  able  joined  in  the  singing.  Scripture  reading,  prayer, 
and  sermon  followed.  After  the  sermon,  one  of  the  Christian  Indians 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


29 


would  be  asked  to  “make  the  Jesus  prayer.”  Another  song  and  the  ben- 
ediction closed  the  service. 

A striking  change  in  the  behavior  of  the  audiences  also  gradually 
took  place.  To  be  sure,  occasionally  some  of  the  women  would  begin  to 
tell  each  other  the  current  news;  or  some  of  the  older  Indians  would 
move  nearer  to  the  stove  and  light  their  pipes;  or  some  man  would  com- 
ment adversely  on  the  sermon;  or  the  children  would  start  a “concert.” 
Generally  it  was  sufficient  for  the  missionary  to  simply  pause  in  his  ser- 
mon in  order  to  restore  order,  but  occasionally  he  would  have  to  admon- 
ish the  disturbers;  or  even  invite  some  individual  to  come  forward  and 
make  his  speech  so  that  all  could  get  the  benefit  of  it,  if  he  felt  sure  that 
it  was  more  important  than  the  sermon.  That  always  brought  the  de- 


Martin  Lowe 


David  Decorah 


30 


THE  WISCONSIN  WINNEBAGO  INDIANS 


sired  result.  Today  the  audiences  are  as  orderly  and  reverent  as  at  any 
service  of  the  pale  face. 

During  the  years  since  that  first  group  of  Winnebagoes  was  bap- 
tized, others  have  been  won ; so  that  today  66  adults  and  children  are  re- 
joicing in  the  Christian  faith.  But  this  does  not  tell  the  entire  story; 
there  were  in  addition  many  others,  who  never  had  the  courage  to  public- 
ly break  away  from  friends  and  relatives,  who  yet  by  their  evident  inter- 
est and  attendance  at  Christian  worship  showed  plainly  that  God’s  Spirit 
had  been  working  upon  them. 

The  Winnebagoes  who  have  become  Christians  have  made  a remark- 
able record.  Not  one  has  become  a backslider.  Not  one  has  been  guilty 
of  a crime  which  the  white  man’s  law  punishes.  No  one  has  brought  dis- 
grace upon  the  church.  Every  man  is  able  and  willing  when  called  upon, 
publicly  to  pray  or  give  a Christian  testimony. 

In  the  school  between  1878  and  1922,  a total  of  472  individuals  was 
enrolled.  Quite  a number  of  these  remained  for  a brief  period  only;  but 
about  300  of  them  learned  at  least  to  read,  write  and  figure  a little ; three 
score  passed  through  the  eight  grades  in  a modified  course  of  study  ar- 
ranged for  the  Indians;  five  have  taken  some  high  school  work;  and 
three  spent  a year  or  two  at  college.  One  of  these,  David  Decorah, 
sei'ved  for  some  years  as  interpreter  and  is  now  assisting  in  the  work  as 
evangelist  and  preacher.  Another,  Martin  Lowe,  assists  at  the  Sunday 
sei'vices  as  interpreter  and  organist. 

THE  WINNEBAGO  SCRIPTURES 

The  Christian  life  and  faith  can  grow  strong  and  beautiful  only  as 
they  are  directed  and  nourished  by  the  Word  of  God.  Believing  pro- 
foundly in  this  truth.  Rev.  Stucki  worked  for  years  to  give  some  of  the 
choicest  portions  of  the  Bible  to  the  Winnebagoes  in  their  own  tongue. 
In  performing  this  arduous  task,  John  Stacy  rendered  invaluable  aid.  It 
was  necessary  to  create  new  words  and  forms  of  expression  to  bring  out 
the  Christian  ideas;  old  words  had  to  take  on  new  and  higher  meanings; 
and  the  entire  language  had  to  receive  a baptism  of  the  Christian  spirit. 
The  four  Gospels,  Acts,  Genesis,  and  Exodus  19,  20,  were  translated. 
The  work  was  published  by  the  American  Bible  Society  in  1907.  Thus 
was  given  to  the  2500  remaining  members  of  the  Winnebago  tribe  the 
wonderful  Word  of  God. 

THE  PROPERTY  IS  IMPROVED 

In  the  course  of  the  years,  the  mission  property  has  been  improved  in 
various  ways.  The  house  was  enlarged,  as  it  had  become  too  small  for 
the  growing  family  of  the  missionary.  A barn,  sheds  and  pens  were 
added  to  house  the  farm  animals  and  farm  implements.  A little  build- 
ing, known  as  the  “house  for  the  sick,”  as  well  as  a three-room  home  for 
John  Stacy  was  erected.  Permission  was  also  granted  to  another  Indian 
family  to  build  a little  house  near  the  others  on  the  property  of  the  mis- 
sion. The  soil  of  the  mission  farm  is  generally  light  and  sandy,  although 
some  parts  are  better  and  capable  of  grovdng  small  crops.  Such  parts 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


31 


of  the  120  acres  as  seemed  px-omising  wex-e  cleared  off  and  enclosed  with 
fences.  The  garden  near  the  house,  thanks  to  a small  irxdgation  plant 
presented  by  the  First  Church  of  Milwaukee,  and  the  agricultural  skill 
of  the  missionax'y,  usually  px’oved  very  successful.  In  summer  time  the 
fields,  the  garden,  the  home,  the  numerous  barns  and  sheds,  the  three 
small  buildings  mentioned,  and  the  little  white  chapel,  _ px’esent  a most 
inviting  and  attx-active  pictux'e. 


Home  of  Missionary  Stncici 


OIL  OF  WINTERGREEN 

Helping  the  Indians  to  help  themselves  has  always  been  a chief  aim 
of  the  mission.  Formerly  the  Winnebagoes  had  x-emax'kable  artistic  skill 
in  bead  working,  quill  working,  basket  making,  bag  weaving,  etc.  From 
time  to  time  efforts  have  been  made  to  revive  these  ax'ts.  The  response 
of  the  Indians  was  immediate  and  surprising,  and  showed  that  the  old 
skill  has  not  disappeared;  but  unfortunately  the  cost  of  disposing  of 
these  products  has  always  been  so  great  that  the  middleman  got  the  prof- 
its and  the  Indian  got  a mere  pittance.  In  1910,  Rev.  Stucki  made  a 
further  effort  to  help  the  Indians  through  the  distillation  of  wintergreen 
oil;  for  the  wintergreen  grows  in  great  abundance  in  the  woods  about 
the  mission.  Suitable  appax-atus  was  purchased  to  establish  an  experi- 
mental station.  The  Indians  gladly  gathered  and  brought  in  large  quan- 
tities of  the  leaves,  and  a good  grade  of  oil  was  secured.  But  when  it 
came  to  marketing  it,  this  genuine  product  had  to  compete  with  “winter 
green  oil”  made  from  other  plants  or  produced  artificially.  The  result 
was  that  there  was  practically  nothing  left  for  the  Indians,  and  the  ex- 
periment was  abandoned.  All  that  remains  today  of  this  effort  is  a dis- 

3 


32 


THE  WISCONSIN  WINNEBAGO  INDIANS 


mantled  still  and  a strong  odor  of  wintergreen  that  has  persisted  for 
twelve  years. 


Rev.  and  Mrs.  Stucki,  Rev.  S.’s  Children  and  Grandchild 

SORROW  IN  THE  STUCKI  HOME 

Rev.  Stucki  during  the  long  years  of  his  ministrations  among  the 
Winnebagoes  has  endured  great  privations  and  hardships.  Sorrow  and 
affliction  also  laid  their  heavy  hand  upon  him.  In  1894,  his  first  wife 
died  and  in  1903,  the  second.  They  rest  from  their  labors  in  the  beauti- 
ful cemetei’y  at  Black  River  Falls.  Their  lives  were  given  in  sei-vice  to 
their  own  home  and  to  the  Indian  mothers  and  their  children.  Their  was 
little  time  for  rest  or  for  relaxation;  and  the  burden  becoming  too  heavy 
was  laid  aside  to  enter  eternal  rest.  Missionary  Stucki  was  left  with 
nine  motherless  children,  but  not  for  a moment  did  he  consider  giving 
up  his  work.  For  a while  the  home  had  to  be  broken  up.  The  older 
children  were  entrusted  to  the  care  of  the  Orphans’  Home  at  Ft.  Wayne, 
Ind.,  and  the  younger  ones  were  taken  into  the  homes  of  friends.  A son, 
William,  who  had  grown  to  manhood,  was  also  taken  away  by  death. 

TRANSFER  OF  THE  MISSION  TO  THE  BOARD 

With  the  passing  years,  conditions  in  the  vicinity  of  the  mission  sta- 
tion changed  greatly.  As  land  values  increased  in  Wisconsin  many  a half- 
section,  which  had  been  counted  as  worthless,  found  a purchaser.  .Con- 
scienceless land  agents  also  lured  quite  a number  of  Bohemians  into  the 
district.  By  hard  work  and  special  skill,  the  small  fields  of  the  mission 
farm  generally  looked  rather  promising;  and  the  garden,  thanks  to  the 
irrigation  plant,  was  always  a most  pleasant  sight.  Hence,  it  became  a 
practice  of  the  agents  to  show  the  mission  farm  as  a proof  of  the  pos- 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


33 


sibilities  of  the  soil.  Many  Bohemian  families  were  thus  induced  to  their 
later  sorrow  to  invest.  As  the  lands  were  bought  up  and  fenced  in,  many 
Indian  families  were  forced  to  move  away.  Thus  is  came  to  pass  that 
there  were  years  when  the  school  could  not  be  conducted  because  not 
enough  children  of  school  age  were  within  walking  distance.  Rev.  Stucki 
then  began  taking  a few  Indian  children  into  his  own  home,  so  that  they 
might  have  school  opportunities.  Gradually  it  became  clear  that  the  per- 
iod of  the  day  school  was  passed  and  a boarding  school  was  an  absolute 
necessity,  if  the  mission  was  to  continue.  The  Sheboygan  Classis  was 
not  able  to  finance  such  a project,  even  with  offerings  that  had  been  com- 
ing in  from  all  sections  of  the  church,  and  therefore  opened  negotiations 
with  the  Tri-Synodic  Board  of  Home  Missions.  On  March  27,  1917,  the 
mission  property  was  transferred  to  the  Board,  and  the  latter  assumed 
entire  responsibility  for  financing  and  directing  the  Indian  missions. 

THE  BOARDING  SCHOOL 

“Will  the  Winnebago  parents  bring  their  children  to  a boarding 
school?”  was  the  anxious  question  frequently  asked  during  the  summer 
of  1917.  Modest  accommodations  to  house  and  feed  about  twenty-five 
children  were  prepared.  That  there  would  be  no  vacant  bed  became  evi- 
dent as  the  opening  day  approached.  The  missionary  was  swamped  with 
applications  and  actually  accepted  about  thirty.  The  following  two  years 
the  number  was  gradually  increased  to  forty,  and  yet  the  list  of  those 
who  had  to  be  refu.sed  admittance  became  distressingly  large.  The  rooms 
were  crowded  to  the  utmost.  Twenty-one  girls  were  put  into  two  rooms, 
in  size  12x12  and  12x14  feet.  The  beds  were  placed  side  by  side  so  close 
that  they  touched.  In  every  single  bed  there  were  two  and  in  every  dou- 
ble bed  three  occupants.  Occasionally  during  the  night,  some  of  the 
smaller  ones  became  frightened  and  would  creep  in  with  the  older  girls, 
and  in  the  morning  Mrs.  Stucki  would  now  and  then  find  five  in  a double 
bed.  To  be  sure,  that  made  the  bed  somewhat  crowded.  The  nineteen 
boys  were  all  housed  in  one  large  attic  room.  The  eating  quarters  were 
equally  crowded.  There  was  no  proper  place  for  the  children  to  read,  or 
play,  or  amuse  themselves.  Even  under  such  conditions,  the  children 
were  far  better  off  than  in  the  pooi-,  unsanitary  shacks  and  wigwams 
which  they  called  home. 

This  crowded  condition  became  a source  of  danger  when  sickness 
broke  out.  The  severest  trial  through  which  the  mission  has  passed 
came  in  January  and  February,  1920.  Without  any  warning  a few  of 
the  children  began  coughing  one  day,  and  within  forty-eight  hours  thir- 
ty-five of  them  wei'e  down  with  influenza.  Five  of  the  cases  developed 
into  pneumonia.  The  wife  of  Rev.  Stucki  and  son,  Benjamin,  were  the 
only  white  persons  able  to  be  about.  With  the  help  of  Gilbert  Lowe,  one 
of  the  Indian  converts,  and  the  older  Indian  girls  in  the  school  the 
patients  were  nursed.  Only  twice  could  a doctor  be  induced  to  make  the 
trip  from  Black  River  Falls  to  minister  to  them.  The  temperature  of  the 
pneumonia  patients  ranged  from  103  to  106  degress.  One  of  them  was 
pronounced  by  the  doctor  to  have  “one  chance  in  a thousand.”  The 


34 


THE  WISCONSIN  WINNEBAGO  INDIANS 


heathen  parents  of  the  children  looked  upon  the  epidemic  as  a punish- 
ment sent  by  the  Great  Spirit,  because  they  had  allowed  their  children  to 
go  to  a Christian  school.  Some  of  them  decided  among  themselves  to 
take  the  children  away  so  soon  as  they  could  be  moved.  The  Christian 
Indians  met  daily  to  pray  for  the  sick  and  for  their  poor,  blinded  tribes- 
people.  Benjamin  Stucki,  the  teacher,  worked  five  days  and  five  nights 
without  sleeping,  or  resting,  or  sitting  down  for  one  square  meal.  God 
wrought  a miracle.  From  the  jaws  of  death  the  patients  were  snatched. 
Everyone  recovered.  A profound  impression  was  made  upon  the  heath- 
en. Within  a few  months  five  of  the  older  scholars  and  several  adults 
were  baptized. 

Almost  equally  remarkable  is  the  fact  that  in  all  the  years  of  the 
mission  there  has  never  been  a fire  which  has  done  any  serious  damage. 
During  seven  months  of  the  year  in  the  several  buildings,  no  less  than 
ten  stoves  were  constantly  in  use.  Owing  to  the  extreme  cold  peculiar 
to  that  part  of  Wisconsin  these  stoves  must  be  kept  very  hot;  the  In- 
dian children  are  apt  to  be  quite  as  careless  with  fire  as  white  children; 
and  yet  the  mission  was  preserved.  Verily,  He  has  given  his  angels 
charge  over  them. 

Incidents  galore  both  grave  and  amusing  might  be  given  to  show  the 
working  of  the  Indian  mind ; but  a few  must  suffice. 

One  day  an  Indian  woman  made  an  unreasonable  demand  to  Rev^ 
Stucki.  When  he  tried  to  explain  to  her  that  such  a request  could  not  be 
granted,  she  drew  herself  up  with  an  injured  air  and  exclaimed:  Why, 
that’s  what  you  are  here  for.  That’s  what  you  get  paid  for,  to  help  us. 

Two  years  ago  a mother  came  about  fifty  miles  with  three  children 
who  had  been  accepted  for  the  school.  After  her  arrival,  she  looked  up 
the  superintendent,  Benjamin  Stucki,  and  demanded  a return  of  the  rail- 
road fare  for  bringing  them.  Upon  being  told  that  such  a thing  was 
never  done,  she  said:  Then  I take  them  back  and  go  to  another  school. 
When  she  was  told  that  this  was  her  privilege,  she  laughed,  showed  a roll 
of  bills,  took  her  children  to  Black  River  Falls,  and  laid  in  a supply  of 
clothes  and  shoe  for  them. 

A disgruntled  father  one  day  took  his  son  of  fourteen  years  out  of 
school  because  there  was  too  much  “Jesus”  in  the  teaching,  and  placed 
him  into  a district  school.  About  two  months  afterwards,  the  father 
came  to  Rev.  Stucki  and  tried  to  collect  payment  for  his  son’s  board  at 
home.  When  this  was  refused,  the  father  declared:  It  belongs  to  me. 
If  I had  left  him  in  your  school,  you  would  have  given  him  the  board. 
Look  what  you  saved.  Now  that’s  mine. 

Frequently  when  mothers  came  to  visit  their  children,  they  have 
taken  them  aside,  quickly  removed  the  underwear  and  stockings,  and  car- 
ried these  home  for  others  of  the  family.  They  seem  to  think  that  since 
the  school  has  a supply  of  underwear  and  they  do  not,  it  is  perfectly  pro- 
per to  do  this. 

The  heathen  parents  believe  that  they  are  doing  us  a real  favor  by 
permitting  us  to  teach  their  children  our  religion ; and  hence,  we  should 
show  our  appreciation  by  making  them  a suitable  present  from  time  to 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


35 


time;  pei’haps  a blanket,  or  a coat,  or  a pair  of  shoes.  If  the  present  is 
not  forthcoming,  the  adults  do  not  hesitate  to  ask  or  write  or  send  for 
what  they  want. 

It  will  take  years  of  careful  and  patient  instruction  to  make  them 
understand  that  they  must  depend  upon  themselves  and  work  for  what 
they  expect  to  get. 

THE  TEACHERS  OF  THE  PAST 

Rev.  Hauser  taught  the  school  without  assistance,  as  did  also  Rev. 
Stuck!  for  many  years.  As  the  school  grew,  other  teachers  were  ap- 
pointed to  relieve  the  missionary  from  the  school  work,  so  that  his  time 
might  be  devoted  to  other  phases  of  the  work  of  the  mission.  The  names 
of  these  faithful  helpers  should  be  placed  on  record:  1892-94,  E.  Wickes- 
berg;  1894-96,  Rev.  Stuck! ; 1896-97,  Marie  Vollrath;  1897-98,  Mrs.  Eliz- 
abeth Epper;  1898-99,  Rev.  Stuck!;  1899-01,  Emma  Man  the;  1901-02, 
Martha  van  Hagen;  1902-06,  no  school;  1906-07,  Edith  Felt;  1907-08, 
William  Stuck!;  1908-09,  Rev.  Stuck!;  1910-12,  Joanna  Grether;  1912- 
14,  Emma  Engelmann;  1914-16,  Louise  Grether;  1917-18,  Rev.  A.  Bock; 
1918-19,  Marie  Lahr;  1919-1920,  Benjamin  Stuck!;  1920-21,  Louise 
Grether. 

In  the  fall  of  1921,  the  school  was  removed  to  Neillsville.  The  reg- 
ular teachers  were  Marie  Lahr  and  Paul  Vornholt;  with  Marie  de  Key- 
ser  assisting  with  the  first  year  children. 

WHY  DON’T  THE  WINNEBAGOES  GO  TO  GOVERNMENT 
OR  DISTRICT  SCHOOLS? 

The  question  is  frequently  asked : Why  does  not  the  government  ed- 
ucate and  train  these  Winnebagoes  in  special  schools  or  in  the  district 
schools?  The  answer  is  simple.  The  government  does  not  have  school 
facilities  for  them,  and  the  district  schools  do  not  want  them  nor  are  they 
prepared  to  take  care  of  them.  Several  facts  must  be  considered. 

First.  Practically  none  of  the  small  children  can  speak  a word  of 
English  when  they  arrive  at  school  age.  Furthermore  they  are  very 
timid  and  sensitive  in  the  presence  of  strangers,  and  flee  from  their 
laughter  or  sneer  as  from  the  lash  of  a whip.  Then,  too,  the  average 
district  school  teacher  is  so  crowded  for  time  that  the  Indian  can  not  be 
given  the  needed  attention.  The  roving  habits  of  many  of  the  parents 
also  makes  regularity  in  attendance  an  impossibility. 

Second.  The  pagan  Indians  are  invariably  filthy  and  covered  with 
vermin.  Before  a pupil  can  be  allowed  the  freedom  of  the  Neillsville 
building,  it  is  necessary  to  scrub  him  from  head  to  toes.  The  head  es- 
pecially requires  attention.  The  hair  is  washed  with  coal  oil  to  rid  it  of 
the  customary  “livestock.”  The  particular  breed  of  “cooties”  gradually 
developed  by  the  Winnebagoes  is  so  full  of  “pep,”  and  so  persistent  in 
hanging  on  to  life,  that  all  the  known  formulas  for  getting  rid  of  them 
must  frequently  be  applied.  As  the  district  schools  have  no  arrange- 


36 


THE  WISCONSIN  WINNEBAGO  INDIANS 


ments  for  scrubbing,  disinfecting  and  delousing  the  Indians,  they  are 
naturally  not  wanted. 

Third.  The  insanitary  homes  are  I’esponsible  for  various  disagree- 
able or  contagious  skin  diseases;  such  as,  rash,  itch,  scabs,  and  eczema. 
Hardly  a child  is  entirely  free.  After  the  pupils  have  been  cleaned  up, 
the  next  step  consists  in  giving  proper  treatments  to  free  them  from  their 
various  skin  or  other  troubles.  One  of  the  regular  duties  of  the  mission- 
ary consists  in  attending  to  the  many  sores,  bruises  and  wounds  which 
the  youngsters  manage  to  get.  An  hour  a day  or  more  has  to  be  given 
to  cleaning,  salving,  and  binding  up  the  afflicted  parts.  Toothaches  of 
course  have  to  be  attended  to  at  any  hour  of  the  day  or  night. 

Fourth.  At  least  ninety  per  cent  of  the  pupils  enrolled  in  our  school 
come  from  heathen  homes.  The  government  schools  make  no  attempt  to 
teach  religion;  but  even  these  heathen  parents  prefer  to  have  their  chil- 
dren at  a mission  school,  for  they  see  the  beneficial  influence  of  the  Chris- 
tian religion.  Said  a heathen  father  to  one  of  our  workers  recently:  “If 
you  will  lead  my  boys  to  walk  the  Jesus  Way,  I will  be  glad.”  Though 
not  willing  to  walk  that  “Way”  himself,  he  was  anxious  that  his  boys 
should  know  the  better  faith. 

Conclusion.  Education  of  the  Indian  without  Chi’istianity  is  a fail- 
ure. Only  a Christian  training  can  bring  enduring  benefit  to  the  Amer- 
ican Indian. 


Scholars  Present  1921-1922 


THE  BOARDING  SCHOOL  IS  TRANSFERRED  TO  NEILLSVILLE 

The  Black  River  Falls  station  had  become  so  crowded,  and  so  many 
children  had  to  be  turned  away,  that  the  demand  for  a larger  building 
could  no  longer  be  resisted.  Neillsville,  the  county  seat  of  Clark  county. 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


37 


about  twenty-three  miles  away,  was  chosen  as  the  location  for  the  new 
building.  A farm  of  33V2  acres  was  secured  on  the  outskirts  of  the  town, 
but  still  within  the  corporation  limits.  For  a quarter  of  a mile  the  Black 
River  forms  the  boundary  of  the  farm.  Woods,  pasture,  and  tilled  land 
alteraate,  making  it  an  ideal  location  for  the  nature-loving  Indians. 

Ground  for  the  new  building  was  broken,  April,  1920.  The  corner- 
stone was  laid  with  an  appropriate  service  on  Sept.  5,  1920.  The  school 
was  opened  on  Sept.  19,  1921,  with  60  pupils  present.  Dedicatory  serv- 
ices were  held  on  Oct.  9,  1921,  and  the  building  was  set  apart  “to  the 
glory  of  God  and  the  sei’vice  of  his  children.” 

The  new  building  is  constructed  of  brick,  tile  and  concrete.  It  is  in 
the  form  of  an  L,  76.\42  feet,  with  an  annex  27x26.  The  basement  con- 
tains playrooms,  reading  rooms,  and  washrooms  for  the  children;  and 
also  the  laundry  and  bakery;  as  well  as  rooms  for  storage  and  for  the 
furnace.  On  the  first  floor  are  found  the  superintendent’s  office,  the 
matron’s  room,  the  kitchen,  dining  room  and  two  large  school  rooms.  The 
second  floor  is  used  for  sleeping  purposes  for  the  scholars  and  also  has 
several  private  rooms  for  the  teachers  and  helpez’s.  The  third  floor  is 
used  mostly  for  storage  purposes,  but  also  contains  a very  large  room 
which  is  put  to  various  uses;  though  most  of  the  time  it  is  occupied  by 
one  or  moi’e  persons  who  are  sewing,  patching  or  darning. 

The  building  including  the  heating,  lighting,  and  private  sewer  dis- 
l)Osal  systems;  as  well  as  the  private  water  system  and  the  city  water 
connection,  cost  $60,000.  The  furnishing  and  equij)ment  of  the  building 
for  school  and  living  purposes  cost  about  $.5000.  Repairs  and  improve- 
ments on  the  farm  house  to  fit  it  for  living  purposes,  and  moving  and  re- 
modeling an  earlier  farm  house  to  adapt  it  for  manual  training  purposes, 
together  with  several  hu’ge  unfoi’eseen  items,  amounted  to  $5000  more. 
The  farm  and  its  equipment  cost  $8000;  but  of  this  amount  the  people  of 


Xeillsi'ilte  Builditir/s,  from  the  East 
M Trainin^r.  .Main  Building,  Barns,  Superintendent'.s  Home 


38 


THE  WISCONSIN  WINNEBAGO  INDIANS 


Neillsville  gave  S3000.  The  entire  plant  represents  an  investment  on  the 
part  of  the  Reformed  Church  of  not  less  than  $75,000. 

The  entire  enrollment  for  1921-22  reached  73,  with  &n  average  at- 
tendance of  a few  less.  Fifty  applications  had  to  be  denied  as  there  was 
no  room.  The  regular  worker’s  staff  consists  of  the  superintendent,  ma- 
tron, three  teachers  and  three  helpers.  The  annual  budget,  with  an  en- 
rollment of  75-80  will  amount  to  about  $11,000.  From  these  facts  it  is 
evident  that  with  enough  room,  workers,  and  funds  for  running  expenses, 
an  enrollment  of  140  could  quickly  be  reached. 

THE  AIMS  OF  THE  SCHOOL 

From  the  beginning  the  school  has  had  three  clearly  defined  aims 
and  these  have  been  steadily  followed. 

First,  To  educate  the  head.  The  course  of  study  includes  the  work 
generally  done  in  the  eight  grades  of  the  public  schools,  modified  some- 
what so  as  to  adapt  it  better  to  the  needs  of  the  Winnebagoes.  Those 
who  pass  the  eight  grades  are  prepared  to  enter  the  High  School. 

Second.  To  educate  the  hand.  For  another  generation  at  least, 
practically  every  Winnebago  will  have  to  earn  his  living  by  the  labor  of 
his  hands;  hence,  manual  training  must  be  given  a great  deal  of  atten- 
tion. The  girls  are  being  taught  to  patch,  darn  and  sew;  as  well  as  to 
perform  the  usual  household  duties  of  kitchen,  dining  room  and  laundry. 
By  and  by,  they  will  be  able  efficiently  to  preside  over  their  own  little 
households. 

The  older  boys  have  their  duties  assigned  on  the  outside  in  connec- 
tion with  the  farm  and  the  care  of  the  farm  animals.  Furthermore  a 
manual  training  building  is  ready  and  the  necessary  equipment  is  on 
hand  to  give  them  a simplified  course  in  the  use  of  tools.  Instructions 
are  given  in  the  proper  care  and  use  of  farm  implements,  the  care  of 
farm  animals,  the  raising  of  poultry,  the  planting  of  crops,  and  the  value 
of  a well  kept  garden.  The  mission  farm  is  valuable  indeed  on  account 
of  the  large  quantities  of  produce,  eggs  and  meat  that  are  secured;  but 
especially  because  it  oflFers  an  apportunity  to  show  how  a small  farm 
should  be  conducted  and  how  the  work  is  most  profitably  done.  The  boys 
learn  by  helping. 

The  smaller  boys  are  also  taught  how  to  mend,  sew  on  buttons,  darn 
stockings,  make  the  beds  and  help  about  the  building.  This  has  a whole- 
some restraining  influence  upon  them,  impressing  the  lessons:  Be  care- 
ful; Keep  things  neat;  Don’t  rip  your  clothes. 

Third.  To  educate  the  heart.  This  is  the  most  important  of  all. 
Unless  the  children  are  won  for  Christ,  the  Church,  and  the  Kingdom  of 
God,  our  work  has  not  attained  to  its  real  purpose.  Only  the  Grace  and 
Spirit  of  God  can  transform  the  lives  of  these  Indian  children;  but  it  is 
our  part  to  give  them  every  opportunity  to  make  the  Great  Decision  for 
Christ.  A positive  Christian  atmosphere  pervades  the  school  and  all  its 
activities.  Every  meal  is  begun  with  a prayer  repeated  in  concert,  and 
ended  with  a verse  of  song  or  Scripture.  Every  evening  the  entire  school 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


39 


meets  for  a fifteen  minute  period  of  devotion,  consisting  of  songs,  prayer, 
and  a brief  talk,  story,  or  other  message.  Two  evenings  of  the  week, 
classes  for  catechetical  instruction  are  held  for  an  hour.  All  those  at- 
tend, who  are  old  enough  easily  to  read.  Bible  stories,  choice  verses, 
and  great  church  hymns,  are  studied  and  many  committed  to  memory  as 
part  of  the  reg-ular  school  work.  One  evening  a week  is  given  to  singing. 
On  Sunday  morning  a carefully  graded  Sunday  School  is  conducted.  In 
the  evening  the  older  pupils  attend  church  services  in  the  town. 


Neillsville  Buildings,  from  TFcst  Bank  of  Black  River 


PRESENT  ORGANIZATION  OF  THE  MISSION 

Rev.  Jacob  Stucki  remains  as  the  head  of  the  Black  River  Falls  sta- 
tion. He  is  the  pastor  of  the  Indian  Christians  and  continues  in  his  ef- 
forts to  win  others.  David  Decorah,  the  first  convert  and  a licensed 
preacher,  assists  Rev.  Stucki  by  conducting  the  services  in  the  absence 
of  the  missionary,  and  by  engaging  in  evangelistic  trips  under  his  direc- 
tion. Martin  Lowe  acts  as  interpreter  and  organist.  Rev.  Stucki  has 
also  extended  the  work  by  beginning  seiwices  at  Greenwood,  about  thirty- 
five  miles  away.  Several  Christian  Winnebago  families  ai-e  there.  The 
services  have  been  attended  by  audiences  two  and  three  times  as  large  as 
the  number  of  Christians.  This  work  will  be  continued. 

Benjamin  Stucki,  the  son  of  Rev.  Stucki,  is  the  superintendent  of  the 
Neillsville  station.  Mr.  Stucki  is  a graduate  of  the  Mission  House  and 
later  continued  his  studies  at  the  University  of  California.  A few  weeks 
before  graduation,  he  enlisted  as  a private  in  the  army  and  went  through 
the  entire  final  campaign  in  Italy  against  the  Austrians.  In  1919,  the 
Board  appointed  him  as  superintendent  of  the  school.  The  first  year  he 
taught  the  school;  then  for  eighteen  months  he  supervised  the  erecting 
of  the  new  building  at  Neillsville;  since  the  fall  of  1921,  he  is  the  head 
of  the  Neillsville  station. 


40 


THE  WISCONSIN  WINNEBAGO  INDIANS 


The  Board  of  Home  Missions  has  appointed  a permanent  committee 
of  three,  known  as  the  “Committee  on  Indian  Missions.”  This  committee, 
acting  with  the  head  of  each  station  respectively,  directs  the  conduct  of 
the  work  and  the  policies  of  either,  as  the  case  may  be. 

OUR  FELLOW  LABORERS 

This  account  of  the  Christian  work  being  done  for  the  Winnebago 
tribe  would  be  very  incomplete  unless  reference  were  also  made  to  the 
blessed  efforts  of  the  “Norwegian  Synod  of  the  Lutheran  Church”  in 
Wisconsin;  and  the  “Reformed  Church  in  America”  in  Nebraska.  The 
Norwegian  Synod  began  its  mission  at  Wittenberg  (about  125  miles  al- 
most due  north  of  Madison),  in  1883.  It  has  had  a varied  career.  At 
first  it  was  distinctly  an  enterprise  of  the  Synod.  Then  for  thirteen 
years  it  was  conducted  as  a Mission  and  Industrial  School  under  contract 
with  the  United  States  Govemment.  The  buildings  were  then  sold  to 
the  Government  and  the  Synod  established  its  own  school  several  miles 
away,  where  the  work  w'as  continued  for  another  thirteen  years.  Finally 
the  Synod  Mission  was  moved  back  to  Wittenberg  and  the  Government 
sold  the  old  property  back  to  the  former  owners  several  years  ago.  Prof. 
Axel  Jacobson,  who  conducted  the  school  during  the  Government  period, 
is  still  the  superintendent  under  the  Sjmod.  This  mission  is  admirably 
equipped.  The  main  buildings  are  the  church,  schoolhouse,  office,  home 
for  the  workers,  and  dormitories.  There  are  also  shops  for  carpenter- 
ing, blacksmithing,  and  painting;  as  "well  as  laundry,  barns,  sheds,  etc. 

This  mission  has  followed  the  policy  of  taking  members  of  various 
tribes.  Among  the  150  pupils  the  Oneidas,  Stockbridges,  Chippewas, 
Menominees  and  Winnebagoes  are  generally  well  represented.  Forty- 
three  W'innebagoes  were  enrolled  in  1921.  On  the  staff  of  workers,  an  or- 
dained minister  is  also  to  be  found.  . He  is  the  pastor  of  the  school  and 
preaches  to  scattered  groups  of  Indians  in  the  vicinity.  The  work  of 
this  mission  has  been  signally  blessed  of  God. 

The  Reformed  Church  in  America  established  its  mission  among  the 
1100  Winnebagoes  living  on  the  reservation  in  Nebraska,  in  the  year 
1908.  Under  the  direction  of  Rev.  G.  A.  Watermulder,  this  mission  has 
passed  through  experiences  “of  marvels,  of  trials,  of  \ictories.”  A con- 
gregation of  250  communicants  has  been  won  from  heathenism,  and  the 
number  of  Christians  is  steadily  growing.  A flourishing  Woman’s  Mis- 
sionary Society  is  maintained  which  contributed  S400  in  one  year.  A 
Christian  Endeavor  Society  aids  in  the  training  of  the  youth  of  the 
Church.  The  mission  property  consists  of  a church,  a school  which  also 
serves  as  the  home  of  some  of  the  workers,  a Y.  M.  C.  A.  building,  and 
several  cottages  in  which  the  children  are  housed.  About  90  scholars 
are  enrolled  in  the  school,  and  three  young  men  are  attending  Hope  Col- 
lege in  preparation  for  the  ministry.  In  addition  to  the  main  mission 
there  is  also  a West  End  Station  where  church  ser\-ices,  Sunday  school 
and  other  activities  are  carried  on.  A staff  of  twelve  persons  is  in 
charge. 


AND  THE  MISSION  OF  THE  REFORMED  CHURCH 


41 


W.  M.  S.  G.  S. 

The  Woman’s  Missionary  Society  of  General  Synod  and  its  auxiliary 
organizations  have  been  supporting  the  Winnebago  Mission  in  a wonder- 
ful manner.  These  organizations  have  assumed  the  support  of  two 
teachers;  they  have  helped  to  secure  the  equipment  for  the  new  build- 
ing, and  have  contributed  largely  towards  the  running  expenses  of  the 
school.  During  a period  of  twenty-two  months,  ending  April,  1922,  the 
Mission  Bands  contributed  $656  towards  the  equipment;  the  Auxiliary 
Societies  for  equipment  and  the  general  work,  $3735;  and  various  con- 
gregational, classical,  and  synodical  organizations  for  running  expenses, 
$1073.  Without  this  generous  and  valued  assistance,  the  Board  would 
have  found  itself  greatly  handicapped. 

WAYS  OF  HELPING 

“Adopting”  a child.  For  the  current  school  year  about  thirty  Indi- 
viduals, Societies,  and  Sunday  Schools  have  each  contributed  towards  the 
support  of  a particular  pupil  in  school  the  sum  of  $50.00.  To  be  sure, 
this  is  not  enough  to  keep  a child  in  school  for  a year  and  provide  for  all 
its  needs,  but  it  is  a substantial  help.  The  full  cost  of  providing  for  a 
pupil  during  the  school  year  amounts  to  more  than  $100.  We  invite 
many  new  friends  and  organizations  to  “adopt”  a child  for  a year  and 
give  towards  its  support  $50.00  or  moi-e.  The  name  and  picture  of  the 
“adopted”  child  are  sent  to  the  contributors  and  where  it  is  desired,  other 
information  concerning  the  pupil  will  be  sent.  Inquiries  should  be  ad- 
dressed to.  Superintendent  Winnebago  Indian  School,  Neillsville,  Wis. 

Clothing  and  Bedding.  Even  though  the  Indian  parents  do  their 
very  best  for  their  children,  they  are  not  able  properly  to  provide  for 
their  needs  while  at  school.  Clothing  which  is  quite  appropriate  when 
worn  around  the  shacks  and  wigwams  out  in  the  woods,  will  not  do  for 
the  building  at  Neillsville.  Hence,  the  friends  of  the  Indians  must  pro- 
vide what  is  lacking.  To  supply  the  necessities  for  seventy  or  more 
robust  Indian  children,  whose  ages  range  from  six  to  seventeen  years 
requires  large  quantities  of  clothing,  underwear,  stockings,  caps,  shoes, 
bedding,  blankets,  handkerchiefs,  towels,  etc.  Articles  of  this  kind  that 
have  been  worn,  if  still  in  good  condition,  are  always  welcome.  New 
goods  also  are  desired.  P'or  full  information  concerning  the  things  most 
needed  at  any  particular  time  requests  should  be  addressed  to.  Superin- 
tendent Winnebago  Indian  School,  Neillsville,  Wis. 

Little  Extras.  Wholesome,  nourishing  food  is  always  fuimished,  but 
the  youngsters  certainly  appreciate  “little  extras”  when  they  come.  The 
good  people  of  our  congregations  are  remembering  this;  for  numerous 
parcels  of  cakes,  cookies,  candies,  fruit,  jelly,  etc.  are  being  sent.  Such 
“goodies”  are  necessary,  and  there  is  no  danger  of  sending  more  than 
enough.  At  Christmas  time,  1921,  the  school  received  a copious  shower 
of  parcels.  A large  assortment  of  articles  suitable  for  Christmas  gifts; 
such  as  books,  games,  toys,  knives,  wearing  apparel,  things  to  eat,  etc., 
etc.,  were  received.  For  several  days  the  post  office  at  Neillsville  was 


42 


THE  WISCONSIN  WINNEBAGO  INDIANS 


literally  swamped.  The  school  had  to  hire  an  extra  dray  to  haul  all  the 
things  away.  It  was  a great  Christmas  treat.  Don’t  forget  the  “little 
extras.” 

Prayer.  Material  equipment  is  not  enough.  Educational  advantages 
alone  will  not  suffice.  Learning  to  make  a better  living  will  not  ennoble 
character.  We  covet  spiritual  resources  for  our  Winnebago  School.  The 
united  prayers  of  the  Reformed  Chmxh  must  lift  this  mission  to  the 
throne  of  God.  His  blessings  alone  can  make  it  truly  prosperous. 
Friends!  “Pray  without  ceasing.” 

O,  Christ  our  Lord,  Thou  Shepherd  of  the  Indians,  Thou  Friend  of 
the  little  red  children,  show  Thyself  to  the  Winnebago  tribe.  Subdue 
many  hearts ; shed  divine  peace  into  many  lives ; reveal  the  glory  of  Thy 
redemption  to  many  souls.  To  Thee  we  consecrate  this  work.  Amen. 

OUR  HOPE  FOR  THE  FUTURE 

Our  hope  for  the  future  is  well  expressed  in  the  words  of  a girl  in 
the  sixth  grade.  Let  us  call  her  Blue  Feather.  Her  parents  are  still 
heathen  and  she  had  not  yet  at  that  time  expressed  a desire  to  become  a 
Christian.  The  teacher  had  assigned  a two-hundred  word  theme  on  the 
topic,  “Why  I am  at  the  Winnebago  Indian  Mission  School.”  The  sub- 
ject had  never  been  discussed  privately  or  in  class  before.  Little  Blue 
Feather  expressing  the  feelings  in  her  heart  wrote  down  these  words: 
“I  am  in  the  Mission  School  to  learn  and  get  a good  education.  I came 
to  school  to  learn  many  things  which  our  forefathers  never  learned  about. 
I came  to  school  here  because  I thought  it  was  the  only  chance  for  me 
to  come  to  school  and  learn  while  I am  young.  The  only  chance  you  have 
to  come  to  school  is  while  you  are  young. 

“I  was  very  anxious  to  come  to  school  here.  Because  they  teach  us 
about  our  Lord,  and  to  praise  him  too,  every  day.  And  teach  us  about 
the  love  of  Christ  and  learn  about  our  Lord  so  we  may  become  good 
Christians  and  come  unto  Jesus  when  we  die  and  live  with  Him  forever. 

“I  hope  I may  learn  many  things  about  our  Lord,  so  when  I go  home 
I can  tell  my  mother  and  father  about  the  good  things  I learned  about 
Jesus,  and  ask  them  to  worship  him  always  so  they  may  become  good 
Christians  also.” 

To  bring  to  some  the  assurance  of  personal  salvation  and  inspire 
them  with  the  desire  to  win  others,  is  verily  the  hope  and  crown  of  all 
our  efforts. 

This  short  history  of  the  Winnebago  tribe  and  the  efforts  that  have 
been  made  to  teach  them  and  convert  them  to  the  Christian  religion,  may 
fittingly  be  brought  to  a close  by  referring  to  the  words  of  consecration 
used  on  Oct.  9,  1921,  when  the  building  at  Neillsville  was  dedicated  to  the 
service  of  God.  The  words  used  express  both  our  hope  and  our  prayer. 

After  reading  Psalm  121,  Rev.  Theodore  P.  Bolliger,  who  had  pre- 
pared the  dedicatory  liturgy,  pronounced  these  words:  “In  the  name  of 
God,  and  in  behalf  of  the  consecrated  men  and  women  of  the  Reformed 
Church  by  whom  this  building  has  been  erected,  we  now  set  it  apart  to 


AND  THE  MISSION  OP  THE  REFORMED  CHURCH 


43 


the  glory  of  God  and  the  service  of  His  children;  and  under  the  name  of 
“The  Winnebago  Indian  Mission  School  of  the  Reformed  Church  in  the 
United  States,”  we  hereby  dedicate  it  to  its  purpose  of  bringing  to  the 
Wisconsin  Winnebagoes  the  training  of  the  hand  in  useful  toil,  the  light 
of  elementary  education,  and  the  transforming  power  of  the  Gospel  of  our 
Lord  Jesus  Christ. 

“May  it  henceforth  be  a building  where  God’s  name  is  exalted.  His 
Gospel  reverently  taught,  education  patiently  imparted,  character  divine- 
ly ennobled,  and  lives  steadily  built  up  into  the  perfect  stature  of  the 
fulness  of  Christ. 

“May  the  protection  of  God  ever  hover  over  this  building.  His  bless- 
ings prosper  it,  and  His  spirit  direct  all  its  activities. 

“Yea,  blessed  be  the  Lord,  our  God,  who  has  enabled  us  to  see  the 
desire  of  our  hearts  in  the  completion  of  this  building,  where  His  praises 
may  resound  from  day  to  day.  To  Him  be  the  glory  forevermore.”  Amen. 


. t 


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